I  THEOLOGICAL  SEMINARY,! 
f         '        Princeton,  N.  J- _^.„^«=^«^ 


WORKS    OF    THE 

RT.  REV.  FRANCIS  PATRICK   KENRICK,  D.D. 

BISHOP   OF   PHILADELPHIA. 
BISHOP  KENRICK'S  NEW  VERSION  OF  THE  NEW  TESTAMENT,  COMPLETE. 


THE  FOUR  GOSPELS. 

Translated  from  the  Latin  Vulgate,  and  diligently  compared  with  the  original 
Greek  Text :  being  a  revision  of  the  Rhemish  Translation,  with  Notes  Critical 
and  Explanatory.     In  1  vol.  8vo.,  cloth  binding.     Price  $2  00. 
It  is  published  in  the  best  manner,  on  fine  paper,  and  a  clear  type  for  reading, 

with  a  map  of  Palestine  and  Jerusalem. 

THE  ACTS  OF  THE  APOSTLES, 

THE  EPISTLES,  AND  THE  APOCALYPSE. 

1  vol.  8vo.,  cloth  binding.  Price  $2  50. 
This  work  is  the  sequel  of  the  work  by  the  same  author,  on  "  The  Four 
Gospels,"  and  furnishes  a  complete  edition  of  the  New  Testament.  It  will  be 
found  most  invaluable  in  the  study  of  the  inspired  writings  of  the  apostles,  on 
account  of  the  many  critical  and  explanatory  notes,  and  is  enriched  with  a  map 
of  the  Travels  of  the  Apostles. 

THE  PRIMACY  OF  THE  APOSTOLIC  SEE  VINDICATED. 

In  1  vol.  8vo.,  cloth.     Price  $1  50.     The  third  and  large  edition  of  this 
important  work  on  the  Primacy  is  nearly  exhausted. 
Facts  scattered  over  a  vast  extent  of  ground  are  collected  together,  and  com- 
bined with  cogent  logic  into  an  argument,  which  must  compel  conviction.     It  is 
a  triumphant  answer  to  the  much-vaunted  work  of  Barrow,  and  indeed  to  the 
entire  Protestant  statement. 

THEOLOGIA    DOGMATIC  A, 

Quam  concinnavit  Franciscus  Patricius  Kenrick,  Episcopus  Philadelphiensis.     In 
4  vols.  Bvo.,  strongly  bound  in  sheep.     Price  $10  00. 

THEOLOGIA   MORALIS, 

Concinnata  a  Francisco  Patricio  Kenrick,  Episcopo  Philadelphiensi.  In  3  vols. 
Bvo.,  strongly  bound  in  sheep.  Price  $6  00. 
The  Dogmatic  and  Moral  Theology  of  the  Rt.  Rev.  Bishop  of  Philadelphia  were 
received,  immediately  on  their  publication,  with  a  degree  of  favour  which  proves 
how  suflSciently  they  satisfied  the  great  want,  so  long  felt,  of  a  Theological  Text- 
book, suited  to  the  requirements  of  the  Church  in  America.  In  many  of  our 
Catholic  Colleges  it  has  been  adopted  as  the  Text-book,  while  it  has  met  gratify- 
ing approval  from  the  highest  literary  and  ecclesiastical  authorities  in  Europe. 

TREATISE    ON     BAPTISM: 

With  an  Exhortation  to  receive  it,  translated  from  the  works  of  St.  Basil  the 
Great.  To  which  is  added,  A  Treatise  on  Confirmation.  In  1  vol.  12mo., 
cloth.     Price  75  cents. 

THE  CATHOLIC  DOCTRINE  ON  JUSTIFICATION 

EXPLAINED  AND  VINDICATED. 

In  1  vol.  12mo.,  cloth.    Price  75  cents. 
44 


^•EnG\t'6^.      1S5('        THE 

ACTS  or  THE  APOSTLES, 

TfTF, 

EPISTLES  OF  ST.  PAUL, 

THK 

CATHOLIC  EPISTLES, 

AND 

THE   APOCALYPSE. 


TRANSLATED  FROJI  THE  LATIN  VULOATE,  AND  DILIGENTLY  COMI'AliED  WITH  THE 
GREEK  TEXT,   BEING  A  REVISION  OF  THE  EHEMISH  TRANSLATION, 


WITH   NOTES,    CRITICAL   AND   EXPLANATORY. 


BY 


FRANCIS  PATRICK  KENRICK, 

BlSnnP    OF    P  II  II,  AT)  r,  I,  PHI  A. 


'  Beloved,  he  minilful  of  the  words  which  were  spoken  before  by  the  Apostles  of  our  liord  .Tesus 
Christ."— .luPE  T.  17. 


NEW     YORK: 
EDWARD   DUNIGAN   AND   BROTHER. 

FULTON   STREET,    NEAR   BROADWAY. 

1851. 


Entered,  according  to  Act  of  Congress,  in  the  year  1851, 

BT  THE  EIGHT  REV.  F.  P.  KENHICK, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Easturn  District  of  Pennsylrania. 


P  H  I  L  A  D  E  t  P  H  I  A  : 
C.    SHERMAN,    PRINTER. 


CONTENTS. 


Introduction  to  the  Acts  of  the  Apostles, 

Chronological  Table,  .... 

The  Acts  of  the  Apostles, 

General  Introduction  to  the  Epistles  of  St.  Paul, 

Chronological  Table,         .... 

Introduction  to  the  Epistle  to  the  Romans,  . 

Epistle  to  the  Romans,      .... 

Introduction  to  the  First  Epistle  to  the  Corinthians, 

First  Epistle  to  the  Corinthians, 

Introduction  to  the  Second  Epistle  to  the  Corinthians, 

Second  Epistle  to  the  Corinthians, 

Introduction  to  the  Epistle  to  the  Galatians, 

Epistle  to  the  Galatians, 

Introduction  to  the  Epistle  to  the  Ephesians, 

Epistle  to  the  Ephesians, 

Introduction  to  the  Epistle  to  the  Philippians, 

Epistle  to  the  Philippians, 

Introduction  to  the  Epistle  to  the  Colossians, 

Epistle  to  the  Colossians, 

Introduction  to  the  First  Epistle  to  the  Thessalonians, 

First  Epistle  to  the  Thessalonians, 

Introduction  to  the  Second  Epistle  to  the  Thessalonians 

Second  Epistle  to  the  Thessalonians, 

Introduction  to  the  First  Epistle  to  Timothy, 

First  Epistle  to  Timothy, 

Introduction  to  the  Second  Epistle  to  Timothy, 

Second  Epistle  to  Timothy, 

Introduction  to  the  Epistle  to  Titus, 

Epistle  to  Titus,    ..... 

Introduction  to  the  Epistle  to  Philemon, 

Epistle  to  Philemon,  .... 

Introduction  to  the  Epistle  to  the  Hebrews, 

Epistle  to  the  Hebrews,    .... 

Introduction  to  the  Epistle  of  James, 


17 
19 
21 
163 
164 
164 
166 
241 
243 
309 
310 
349 
351 
375 
377 
899 
401 
417 
418 
431 
433 
445 
446 
453 
455 
473 
475 
487 
489 
497 
498 
501 
604 
547 


IV 


CONTENTS. 


Catholic  Epistle  of  James, 

Introdaction  to  the  First  Epistle  of  St.  Peter, 

First  Epistle  of  St.  Peter, 

Introduction  to  the  Second  Epistle  of  St.  Peter, 

Second  Epistle  of  St.  Peter, 

Introduction  to  the  Epistles  of  St.  John, 

First  Epistle  of  St.  John, 

Second  Epistle  of  St.  John,    . 

Third  Epistle  of  St.  John, 

Introduction  to  the  Epistle  of  St.  Jude, 

Epistle  of  St.  Jude, 

Introduction  to  the  Apocalypse, 

The  Apocalypse,   .... 


PAGE 

549 
565 
567 
583 

586 
597 
599 
613 
615 
617 
618 
623 
627 


GENERAL   INTRODUCTION. 


The  favour  with  which  my  revised  version  of  the  Four  Gospels 
has  been  received,  encourages  me  to  offer  to  the  public  the  other 
books  of  the  New  Testament.  In  accordance  with  the  sugges- 
tions of  friends,  I  have  adhered  more  closely  to  the  Rhemish 
translation,  and  given  more  copious  notes  to  illustrate  the  text. 
Some  indeed  have  discountenanced  all  change,  lest  the  reading 
should  become  altogether  unsettled ;  but  the  necessity  of  some 
corrections  is  acknowledged  by  all,  and  the  discrepancies  of 
various  editions,  made  by  irresponsible  individuals,  have  already 
deprived  the  common  reading  of  that  reverence,  which  might 
render  any  change  inexpedient.  The  only  question  is,  how  these 
changes  can  be  brought  about.  To  me  the  simpler  and  more 
effectual  method  has  appeared  to  be,  that  of  submitting  them,  in  a 
limited  edition,  to  the  judgment  of  my  venerable  colleagues.  I 
have  endeavoured  to  be  strictly  literal,  especially  where  the  text 
was  likely  to  be  employed  in  matters  of  controversy,  that  no  sus- 
picion of  bias  might  arise,  so  that  in  some  few  instances  I  have 
left  the  sense  imperfect,  rather  than  supply  by  conjecture  any- 
thing, which  might  affect  its  doctrinal  bearing.  The  value  of  the 
ancient  translations  arises  precisely  from  their  close  character, 
which  serves  as  an  index  to  the  reading  of  the  text ;  but  the  dif- 
ference of  idiom  and  of  construction  should  not  be  wholly  disre- 
garded. Where  the  meaning  of  the  text  is  clear,  the  translator 
may  present  it  divested  of  those  anomalies  which  would  render  it 
harsh  or  unintelligible ;  but  in  cases  of  doubt,  conjecture  should 
not  easily  be  indulged,  especially  in  matters  appertaining  to  doc- 
trine. In  such  circumstances  fidelity  requires  the  closest  adhe- 
rence to  the  text,  which  may  be  illustrated  by  notes,  according  to 
the  best  judgment  of  the  interpreter.  Readers  easily  give  the 
praise  of  excellence  to  a  translation  which  is  fluent  and  perspi- 
cuous, without  reflecting  that  they  may  be  misled  by  a  guide  who 
gives  no  intimation  of  the  difficulties  which  embarrass  himself  in 
the  choice  of  his  own  course.     If  there  be  a  single  passage  in 

1 


X  GENERAL    INTRO  D  UGJION. 

which  the  meaning  of  the  sacred  text  is  wilfully  perverted,  it  is 
enough  to  involve  the  whole  work  in  condemnation.  A  jot,  or  a 
letter,  must  not  be  taken  from  the  law.  The  word  of  God  must 
be  preserved  in  its  integrity.  It  is  treason  against  the  Supreme 
Majesty  to  change  a  word  in  a  charter  under  the  seal  of  the 
Great  King,  Not  without  a  special  design  of  Providence,  the 
closing  book  of  the  sacred  volume  denounces  woes  to  the  man, 
who  shall  take  away  from,  or  add  to,  the  words  of  that  prophecy ; 
a  threat  which  extends  to  all  who  adulterate  the  word  of  God, 
changing  that  which  should  remain  inviolate,  though  heaven  and 
earth  pass  away. 

The  Providence  which  has  preserved  the  Scriptures,  has  not 
exempted  them  from  the  accidents  to  which  all  books  were  exposed, 
when  copied  by  numberless  transcribers,  of  different  degrees  of 
skill  and  judgment.  The  similarity  of  letters,  words,  and  phrases, 
led  to  many  mistakes.  The  additions  made  in  the  public  reading 
of  the  Scriptures,  by  way  of  introduction  or  termination,  in  the 
form  of  a  doxology,  or  otherwise,  sometimes  were  confounded  with 
the  sacred  writings  themselves.  An  injudicious  effort  to  remove 
difficulties,  and  grammatical  inaccuracies,  led  to  changes  which 
smoothed  the  reading,  and  offered  a  more  intelligible  meaning. 
Additions  were  made  with  a  view  to  harmonize  the  statements  of 
various  writers,  and  to  make  the  quotations  correspond  literally 
with  the  original  passages.  From  these  and  other  causes  an 
almost  endless  variety  of  readings  arose,  among  which  learned 
men  have  with  incredible  research  sought  to  discover  the  primitive 
text.  The  collation  of  manuscripts  has  been  greatly  facilitated 
by  their  distribution  into  various  families,  or  recensions,  although 
quite  recently  this  classification  has  met  with  much  opposition  from 
Norton  and  others.  Some  manuscripts,  such  as  the  Alexandrian, 
which  is  now  preserved  in  the  British  Museum,  and  the  Vatican, 
so  designated  from  the  library  at  Rome,  are  of  acknowledged  pre- 
ponderance in  determining  the  true  reading.  The  received  Greek 
text,  although  very  inaccurate,  is  in  substance  the  same  as  was 
used  by  St.  Chrysostom,  which  is  known  as  the  Constantinopolitan 
recension.  The  Vulgate  represents  a  still  more  ancient  reading, 
that  which  was  known  at  Alexandria,  as  well  as  throughout  the 
West.  In  offering  a  revised  version  of  it,  I  felt  the  necessity 
of  accounting  for  the  differences  which  are  observable  between 
its  readings  and  those  of  the  Protestant  version,  which  was  made 
from  the  received  text ;  and  for  this  purpose  I  availed  myself  of 


GENERAL    INTRODUCTION.  XI 

the  works  of  several  learned  critics,  who  had  noted  down  the 
authorities,  with  their  own  judgment  upon  them.  It  was  highly 
gratifying  to  be  able  to  vindicate  the  Vulgate,  in  the  vast  majority 
of  instances,  by  their  avowals.  To  impress  the  common  reader 
with  this  fact,  I  chose  rather  to  notice  by  their  proper  titles  the 
chief  manuscripts,  than  to  use  the  conventional  letters  by  which 
they  are  known  to  the  learned.  My  object  was  not  to  give  a 
popular  character  to  critical  studies,  but  to  furnish  the  vouchers 
in  a  way  that  all  might  at  once  know  them.  I  claim  no  merit  of 
personal  research,  but  merely  refer  to  critics  of  high  celebrity,  to 
account  for  the  tenacity  with  which  we  adhere  to  the  Vulgate  ver- 
sion, as  the  faithful  representative  of  a  text  purer  and  more  per- 
fect than  any  manuscript  now  extant. 

The  notes  which  I  have  added,  though  numerous,  are  as  brief 
as  I  could  well  make  them,  since  I  meant  them  as  helps  to  the 
reader,  to  guide  him  on  his  way,  without  distracting  him  from  his 
Scriptural  pursuits.  I  did  not  wish  to  write  a  homily,  or  compose 
a  controversial  essay,  much  less  to  launch  forth  on  the  wide  ocean 
of  allegorical  interpretation.  Although  I  am  far  from  under- 
valuing the  devout  contemplations  of  the  ancient  fathers  on  the 
mysteries  hidden  beneath  the  letter,  I  felt  that  for  the  theological 
student  and  the  general  reader,  it  is  of  more  practical  advantage 
to  ascertain  the  direct  and  literal  meaning,  and  I  left  for  private 
scrutiny  all  that  might  lie  beneath  the  surface,  as  a  treasure  to 
reward  the  diligent  inquirer. 

Some  have  been  offended  at  my  adoption  of  the  term  "  repent" 
instead  of  "  do  penance,"  in  several  passages  of  the  Gospels.  Had 
I  been  the  first  to  innovate  in  this  regard,  I  should  feel  that  I  had 
acted  rashly,  but  I  only  followed  up  what  others  had  begun.  The 
truth  is  that  the  Latin  phrase  "  agere  poenitentiam"  was  employed 
for  the  Greek  term  (xsravosw,  many  ages  before  the  doctrinal  con- 
troversies about  penitential  works  originated,  and  was  occasionally 
replaced  by  "  poenitemini;"  the  interpreter  regarding  both  terms 
as  equivalent.  Doubtless  penitential  works  were  always  inculcated ; 
but  no  one  ever  thought  of  proving  their  necessity  by  the  mere 
force  of  the  Latin  terms,  and  no  one  acquainted  with  the  Greek 
could  question,  that  it  expressed  more  directly  the  change  of  mind, 
or  compunction,  although  it  was  used  to  signify  in  general  peni- 
tential exercises.  The  English  terms  :  "  do  penance,"  were  ori- 
ginally employed  in  the  same  sense,  principally  indeed  for  com- 
punction of  heart,  and  indirectly  for  all  that  indicates  and  proves 


XU  GENERAL    INTRODUCTION. 

its  sincerity.  When  the  sufficiency  of  faith  for  justification  became 
*  a  favourite  tenet,  penitential  works  were  repudiated  as  unnecessary 
and  superstitious,  and  the  Scriptural  texts  which  inculcate  penance, 
were  etymologically  examined,  as  if  the  force  of  words  depended 
more  on  their  roots  than  on  general  usage.  The  Catholic  inter- 
preters were  justly  tenacious  of  terms  consecrated  by  immemorial 
use  to  signify  the  virtue  and  its  fruits,  and  suspicious  of  the  new 
rendering,  evidently  directed  to  weaken  the  force  of  passages  with 
which  Christian  ears  were  familiar.  Dubois,  a  Protestant  canon  of 
Ely,  acknowledged  and  vindicated  the  correctness  of  the  Catholic 
version.  Yet  the  popular  acceptation  of  the  words :  "Do  penance  ;" 
becoming  identified  with  external  works,  some  of  the  publishers  of 
the  Rhemish  version  ventured  on  substituting  the  term  :  "Repent," 
in  some  places,  as  the  old  interpreters  themselves  had  used  "  be 
penitent,"  where  the  Vulgate  had  "  poenitemini."  An  anonymous 
writer,  believed  to  be  Dr.  Lingard,  adopted  it  universally.  I  chose 
to  retain  the  other  phrase  wherever  reference  was  had  expressly  to 
penitential  works.  The  responsibility  of  the  change  should  rest 
with  those  who  first  made  it ;  but  as  it  had  been  admitted  in  all 
the  modern  editions,  there  is  no  reason  why  it  should  not  be  adopted 
in  the  other  passages.  It  implies  no  concession ;  but  it  merely 
supposes  that  certain  phrases  have  by  long  usage  acquired  a  popular 
meaning  difi"erent  from  that  in  which  they  were  first  employed. 
The  doctrinal  proofs  remain  unshaken.  Penitential  works  are 
necessary,  not  because  the  Vulgate  interpreter  has :  "  poenitentiam 
agite ;"  or  the  Rhemish  interpreter  says:  "do  penance;"  but  be- 
cause such  works  have  been  inculcated  under  the  Old  and  New 
dispensations,  in  the  Scriptures  and  by  the  Fathers,  as  evidences 
and  fruits  of  compunction. 

My  version  of  the  address  of  our  Lord  to  His  Mother  has  shocked 
the  feelings  of  some  whose  judgment  I  highly  value  :  "  Woman, 
what  hast  thou  to  do  with  Me  ?"  The  phrase  occurs  several  times 
in  the  Old  and  New  Testament,  and  has  various  shades  of  meaning 
according  to  the  circumstances  in  which  it  is  employed.  It  is  a 
familiar  manner  of  inquiry,  or  address,  which  may  be  rendered : 
What  do  you  want  of  me  ?  What  will  you  have  me  do  ?  What 
have  you  against  me  ?  Why  do  you  molest  me  ?  Why  do  you 
interfere  with  me  ?  Its  force  depends  much  on  the  tone  of  voice 
in  which  it  is  uttered.  In  the  passage  just  referred  to,  our  Lord 
seems  to  remonstrate  with  His  holy  Mother  for  calling  on  Him  for 
miraculous  interposition  before  the  time  had  arrived  for  His  public 


GENERAL    INTRODUCTION.  Xui 

manifestation  ;  as  if  He  said  :  Why  dost  thou  interfere  with  Me  ? 
"  My  time  is  not  yet  come."  The  Rhemish  interpreters  had  given  a 
translation  strictly  literal,  but  scarcely  intelligible :  "  What  is  to 
Me  and  to  thee  ?"  By  giving  a  similar  version  of  the  phrase 
wherever  it  occurred,  they  preserved  their  character  for  consistency ; 
but  the  publishers  of  subsequent  editions  conformed  to  the  Protes- 
tant version  in  every  instance,  save  the  address  to  the  Virgin 
Mother,  which  presented  a  false  meaning  by  the  accidental  inser- 
tion of  "  it :"  "What  is  it  to  Me  and  to  thee  ?"  as  if  our  Lord  had 
said :  What  matters  it  to  us  that  they  should  be  without  wine  ? 
This  reads  smoothly,  but  does  not  at  all  express  the  meaning.  The 
Protestant  version:  "What  have  I  to  do  with  thee?"  implies  a 
denial  of  all  relationship  to  the  Virgin,  or  at  least  of  all  solicitude  to 
please  her.  I  rendered  it :  What  hast  thou  to  do  with  Me  ?  which 
intimates  that  in  a,  supernatural  matter,  such  as  the  performance 
of  miracles,  she  had  no  right  of  control  or  interference.  This  is  un- 
doubtedly the  force  of  the  expression,  which  should  not  be  regarded 
as  a  rebuke  to  her,  so  much  as  a  testimony  before  all  of  His,  own 
Divine  Power,  and  conformity  to  the  decrees  of  His  Father. 

In  adopting  occasionally  the  words  and  phrases  of  the  Protes- 
tant version,  I  have  followed  the  example  of  others  who  have  from 
time  to  time  revised  the  Rhemish  translation.  It  is  not  to  be  re- 
gretted that  whilst  we  point  to  errors  which  need  correction,  we 
acknowledge  excellencies  which  we  are  free  to  imitate,  thus  dimi- 
nishing the  asperity  of  censure  by  the  tribute  which  we  willingly 
render  to  literary  merit. 

The  freedom  with  which  I  have  quoted  Protestant  and  Rational- 
istic authors  may  seem  scarcely  consistent  with  the  Rules  of  the 
Index,  which  require  that  the  annotations  should  be  taken  from 
the  fathers,  or  from  Catholic  divines.  The  attentive  reader  will, 
however,  observe,  that  in  all  matters  of  doctrine  and  moral  instruc- 
tion I  draw  from  the  purest  fountains  of  orthodox  faith,  and  that 
I  avail  myself  of  the  testimonies  of  those  who  are  outside  the  pale 
of  the  Church,  only  by  way  of  acknowledgment  on  their  part,  or  in 
matters  purely  critical,  in  which  they  have  brought  their  stores  of 
erudition  and  their  natural  acuteness  of  mind  to  the  vindication  of 
the  sacred  text.  I  have  felt  the  more  free  to  make  such  references, 
because  in  this  work  I  have  chiefly  had  in  view  the  instruction  of 
students  in  theology ;  cherishing  the  hope  of  being  enabled  here- 
after to  publish  the  whole  New  Testament  in  a  more  popular  form 
for  the  general  edification  of  the  faithful. 


A  BRIEF   NOTICE   OF   MANUSCRIPTS. 


The  Alexandrian  manuscript,  now  preserved  in  the  British 
Museum,  is  supposed  to  have  been  written  at  Alexandria  in  the 
fifth  century.     It  very  frequently  supports  the  Vulgate  version. 

The  Vatican  manuscript  is  proved  by  Hug  to  belong  to  the 
middle  of  the  fourth  century.  The  internal  value  of  its  readings 
is  thought  to  be  greater  than  that  of  the  Alexandrian. 

The  Ephrem  manuscript,  a  palimpsest,  so  called  from  the  cir- 
cumstance that  the  works  of  St.  Ephrem  were  written  over  the 
original  writing,  which  has "  since  been  restored,  is  believed  to 
belong  to  the  sixth  century.  These  three  manuscripts  contain  the 
Old  and  New  Testaments,  but  with  many  chasms. 

The  Cambridge  manuscript  contains,  besides  the  Gospels,  the 
Acts  of  the  Apostles,  with  a  fragment  of  the  Epistles.  It  belongs 
probably  to  the  seventh  century. 

The  manuscript  of  Clermont  is  a  Greek-Latin  copy  of  St.  Paul's 
epistles,  supposed  to  belong  to  the  eighth  century.  It  is  now  in 
the  Royal  Library  at  Paris. 

The  manuscript  of  Saint  Germain  is  a  copy  of  the  former,  with 
various  corrections.     It  was  made  in  the  eleventh  century. 

The  Laudian  manuscript,  named  from  Archbishop  Laud,  to 
whom  it  once  belonged,  contains  the  Acts  of  the  Apostles,  with 
the  exception  of  from  xxvi.  29  to  xxviii.  26.  It  belongs  to  the 
seventh  or  eighth  century. 

The  manuscript  which  is  contained  in  the  Library  of  Trinity 
College,  Cambridge,  and  known  by  the  title  of  Augiensis,  is  of 
the  tenth  century.     It  belonged  to  the  monastery  of  Reichenau. 


CHIEF    VERSIONS.  XV 

The  Dominican  Library  at  Rome,  called  Angelican,  possesses  a 
manuscript  of  tlie  ninth  century,  containing  the  Acts  of  the  Apos- 
tles, and  the  Pauline  and  Catholic  epistles. 

The  Electoral  Library  at  Dresden  has  a  Greek  manuscript  of 
St.  Paul's  epistles,  (except  the  epistle  to  the  Hebrews,)  which  is 
thought  to  belong  to  the  ninth  century.  It  is  known  under  the 
title  of  Boernerianus. 

Manuscripts  in  capitals,  as  was  usual  before  the  tenth  century, 
are  styled  Uncial ;  those  of  a  later  period,  in  running  hand,  are 
called  cursive. 

I  am  indebted  to  Kitto's  Cyclopsedia  for  the  substance  of  the 
above  notice. 


CHIEF    VERSIONS. 

The  Syriac  version,  styled  Peshito,  or  simple,  was  made  pro- 
bably in  the  first  century.  It  comes  nearer  the  Occidental  recen- 
sion, which  is  represented  by  the  Vulgate,  than  to  any  other.  It 
has  not  the  second  epistle  of  Peter,  the  second  and  third  of  John, 
the  epistle  of  Jude,  and  the  Apocalypse.  The  epistles,  however, 
are  found  in  a  Syriac  manuscript  in  the  Bodleian  Library,  but  are 
believed  to  belong  to  the  Philoxenian  or  Heraclean  translation. 
The  former  is  ascribed  to  the  year  508,  the  latter  to  616. 

The  Memphitic  version  of  the  New  Testament  belongs  to  the 
third  century.     Its  readings  coincide  with  the  Alexandrian. 

The  Thebaic  is  assigned  to  the  same  period.  It  generally  agrees 
with  the  Alexandrian,  sometimes  with  the  Latin,  and  occasionally 
it  has  peculiar  readings. 

The  Ethiopic  version  of  the  New  Testament  dates  from  the 
fourth  century.  It  agrees  frequently  with  the  Peshito  and  Vetus 
Itala. 

The  Sclavonic  version,  made  by  Cyril  of  Thessalonica,  and  his 
brother  Methodius,  is  highly  valued. 

The  Vulgate  version  of  the  New  Testament  is  the  very  ancient 
Latin  version,  called  Vetus  Itala,  retouched  by  St.  Jerome,  and 


XVI  ABBREVIATIONS. 

made  conformable  to  the  best  Greek  manuscripts.  The  original 
version  is  referred  to  the  first  century,  or  not  long  afterwards. 
Some  believe  it  to  have  been  made  in  Africa. 


ABBREVIATIONS. 

G.  is  put  for  the  common  Greek  text,  which  is  conformable  for 
the  most  part  to  what  is  styled  the  Constantinopolitan  recension. 

P.  for  the  English  Protestant  version,  which  was  made  on  the 
received  Greek  text.  In  some  few  places  it  prefers  the  Vulgate 
reading. 

G.  P.  marks  the  harmony  of  the  received  Greek  text  and  Pro- 
testant version. 

Lit.  for  literally. 

Wherever  the  fathers,  or  other  writers,  are  quoted  without 
special  references,  their  works  on  the  text,  in  locum,  are  re- 
ferred to. 


INTRODUCTION 


TO   THE   ACTS   OF   THE  APOSTLES. 


The  book  of  "  the  Acts"  which,  by  the  acknowledgment  of  all,  is 
the  work  of  St.  Luke,  forms  the  sequel  of  his  gospel,  as  it  appears 
from  the  introductory  sentence.  It  was  composed  in  Greek,  not 
before  the  year  63,  or,  according  to  another  computation,  65,  of  the 
Christian  era,  which  coincides  with  the  termination  of  the  imprison- 
ment of  St.  Paul  at  Rome,  the  last  fact  recorded  by  the  sacred  his- 
torian. It  is  thought  by  some,  that  it  was  not  written  until  after  the 
death  of  the  apostle,  since  the  gospel  itself  was  not  published,  until 
after  that  of  Mark,  who,  according  to  St.  Irenseus,  wrote  after  the 
"departure"  of  both  apostles.  The  termination  of  the  Acts  with  the 
imprisonment  of  Paul  may  have  been  owing  to  the  fact,  that  Theo- 
philus,  to  whom  it  was  specially  addressed,  being,  as  is  conjectured 
from  other  circumstances,  a  resident  of  Rome,  was  already  acquainted 
with  the  subsequent  events.  The  omission  of  geographical  expla- 
nations in  reference  to  places  in  Italy,  which  are  given  for  other 
places,  strengthens  this  conjecture.  St.  Irenseus  mentions  Luke  as 
the  author  of  this  work,*  a  great  portion  of  which  is  embodied  in 
his  writings.  Before  him,  Clement  of  Rome,  Polycarp,  and  Justin 
Martyr  alluded  to  it.  Tertullian,  Clement  of  Alexandria,  and  sub- 
sequent writers,  abound  in  references  to  it.  St.  Augustin  observes : 
"I  must  believe  this  book,  if  I  believe  the  gospel,  since  Catholic 
authority  in  like  manner  recommends  both  Scriptures."^ 

The  title  might  lead  us  to  expect,  that  it  would  contain  a  detailed 
statement  of  the  acts  of  each  apostle ;  but  it  is,  by  no  means,  of  so 
comprehensive  a  character.     The  first  five  chapters  record  some 

1  L.  1,  Adv.  Hser.  c.  xx. 

2  Contra  Epist.  Manichgei  quam  vocant  Fundamenti,  c.  v. 

2 


18  INTRODUCTION. 

remarkable  acts  of  Peter, — his  address  to  the  brethren  regarding 
the  election  of  a  successor  to  Judas, — his  defence  of  the  apostles 
against  the  charge  of  intemperance,  after  the  Holy  Ghost  had 
descended  on  them, — his  healing  of  the  lame  man  at  the  gate  of 
the  Temple,  and  his  subsequent  discourse,  by  which  the  number  of 
the  disciples  was  greatly  increased, — his  defence  before  the  council, 
— and  his  rebuke  of  Ananias  and  Sapphira,  who  fell  dead  before 
him.  The  ordination  of  the  deacons  and  the  successful  labours  of 
Philip,  with  the  suiferings  of  Stephen,  are  related  in  the  three 
following  chapters.  The  remainder  of  the  book  chiefly  concerns 
the  apostle  Paul,  whose  persecution  of  the  church  and  subsequent 
conversion,  with  his  labours,  travels,  and  suiierings,  are  recorded, 
in  great  detail.  Some  miracles,  performed  by  St.  Peter,  are  men- 
tioned in  the  ninth  chapter,  and  the  proceedings  of  the  Council  of 
Jerusalem,  in  reference  to  the  ceremonial  law,  are  found  in  the 
fifteenth.  The  object  of  the  sacred  historian  seems  to  have  been, 
to  give  some  of  the  leading  facts,  that  marked  the  rise  of  Christia- 
nity, and  especially  to  develope  the  Divine  counsel,  by  which  the 
Gentiles  were  made  partakers  of  grace  and  salvation.  In  many 
things  he  speaks  from  personal  knowledge. 

Although  this  book  records  a  plain  series  of  facts,  many  difiicul- 
ties  present  themselves  in  its  perusal.  The  ingenuity  of  learned 
men  has  been  employed  in  adjusting  the  chronology,  Avithout  suc- 
cess, so  that  we  cannot,  with  entire  confidence,  offer  any  table  of 
events,  with  reference  to  the  Christian  era,  or  the  reign  of  the 
Roman  emperors.  That  of  Hug,  which  we  copy,  is  confined  to 
the  chief  facts  in  the  career  of  the  apostle  Paul. 


CHRONOLOGICAL    TABLE. 


TEAK 

REIGN 

JF  CHRIST. 

OF  EMPERORS. 

36 

21-22 

38 

23 

1 

40 

3 

45 

4 

of  Tiberius — Conversion  of  Saul. 
Tiberius  dies  on  26  March, 
of  Cajus. 

Saul  escapes  from  Damascus,  and  visits  Jerusalem, 
of  Claudius,  beginning.    Paul  goes  with  alms  from  Antioch 
to  Jerusalem.     Acts  xi.  30. 

53  12     Paul  goes  again  from  Antioch  to  Jerusalem  concerning  the 

legal  observances.     Acts  xv. 

54  13     At  the  end  of  winter,  Paul  travels  over  Asia  Minor,  and 

reaches  Corinth,  where  he  teaches  during  the  remainder 

55  14        of  the  year,  until  autumn  of  the  following  year.     Acts 

xviii. 

56  1     of  Nero.     Paul  having  passed  the  winter  at  Corinth,  sailed 

in  spring  from  Cenchris  for  Asia,  visited  Jerusalem  about 
Pentecost,  and  thence  passed  to  Antioch. 

57  2     Paul  wintered  at  Nicopolis,  and  thence  passed  to  Ephesus, 

where  he  spent  three  months,  teaching  in  the  synagogue. 
Acts  xix.  1,  8. 

58  3     Paul  teaches,  during  two  years,  at  Ephesus,  in  the  school  of 

59  4        Tyrannus.     Acts  xix.  9.     After  Pentecost,  he  sails  for 

Macedonia. 

60  5     Having  passed  the  winter  in  Achaia,  he  returned  for  Pen- 

tecost to  Jerusalem,  where  he  was  taken  prisoner.    Acts 

xxi.  30. 
He  remained  a  prisoner  in  Cesarea. 
In  autumn  he  was  sent  thence  to  Rome. 
On  his  arrival  there  in  spring,  he  was  kept  in  military 

custody  during  two  years.     Acts  xxvii.  31. 
He  is  at  length  liberated  in  spring. 


61 

6 

62 

7 

68 

8 

64 

9 

65 

10 

THE 

ACTS   OF   THE   APOSTLES 

AND  THEIR  EPISTLES, 
WITH    THE    APOCALYPSE. 


THE  ACTS  OF  THE  APOSTLES. 
CHAPTER  I. 

Jesus  promising  the  Holy  Ghost  to  the  apostles,  tells  them,  that  it  is  not  for  them  to 
know  the  secrets  of  futurity.  He  ascends  into  heaven.  The  angels  declare,  that  He  will 
come  again  in  like  manner.  Peter  proposes  the  election  of  a  successor  to  Judas, 
and  Matthias  is  elected. 

1.  The  former^  treatise^  I  indeed  made,  0  Theophilus,  of  all 
things^  which  Jesus  began"*  to  do  and  to  teach, 

2.  Until  the  day  on  which,  giving  commandments^  through  the 
Holy  Ghost*^  to  the  apostles,^  whom  He  chose.  He  was  taken  up.^ 

3.  To  whom,  also,  He  showed  Himself  alive,  after  His  passion,^ 

1  Lit.  "  The  first." 

2  Word,  discourse,  or  essay.     The  gospel  which  St.  Luke  previously  composed. 
*  Generally,  but  not  entirely.     Many  things  were  omitted  by  Luke,  as  well  as 

by  the  other  evangelists.  See  John  xxi.  25.  It  is  a  Hebrew  manner  of  writing, 
frequent  in  St.  Luke.     See  Luke  iii.  8,  v.  21,  xii.  45,  xiii.  25. 

■*  This  is  a  pleonasm,  which  frequently  is  found  in  this  sacred  writer.  It  is 
equivalent  to  the  simple  phrase,  "  which  Jesus  did  and  taught:"  His  works  and 
doctrine. 

5  Instructions,  as  well  as  orders. 

^  Under  the  light  of  the  Holy  Ghost,  who  was  abiding  in  Him,  Christ  gave  these 
instructions,  which  the  same  Divine  Spirit  engraved  on  the  hearts  of  the  apostles. 

'  He  had  chosen  them  to  be  His  followers  and  ministers,  and  He  chose  them  to 
be  witnesses  of  His  ascension.  The  Hebrews  not  having  a  preterpluperfect  tense, 
Hellenistic  writers  often  use  the  perfect  in  pluperfect  sense. 

^  Into  heaven. 

^  After  his  sufferings  and  death. 


22  THEACTS 

by  many  proofs,^  for  forty  days  appearing  to  them,  and  speaking^ 
of  the  kingdom  of  God. 

4.  And  eating  with  them,^  He  commanded  them  not  to  depart 
from  Jerusalem,''  but  to  wait  for  the  promise^  of  the  Father,  which 
ye  have  heard  (He  said'')  from  My  mouth.'' 

5.  For  John  indeed  baptized  Avith  water,^  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost,^  not  many  days  hence. 

6.  They,  therefore,  who  were  come  together,^"  asked  Him,  say- 
ing, Lord,  wilt  Thou  at  this  time  restore  the  kingdom  to  Israel  ?" 

7.  But  He  said  to  them :  It  is  not  for  you  to  know  the  times,  or 
moments,^  which  the  Father  hath  put  in  His  own  power. -^^ 

'P.  "infallible."  This  is  inserted  witliout  any  corresponding  term  in  the 
text,  which  is  sufficiently  rendered  by  proofs,  or  evidences. 

2  The  things  that  appertain  to  the  kingdom  of  God,  to  the  establishment  of 
His  church. 

'^  G.  o-uvaA/^o^svof.  P.  "  being  assembled  together."  St.  Jerome  and  the  most 
learned  Greek  commentators,  among  them  St.  Chrysostom,  give  the  meaning  as 
in  the  Vulgate,  which  is  supported  by  the  Syriac  and  Arabic  versions.  Calvin 
admits  that  the  term  may  be  variously  rendered;  and  Simon,  the  learned  critic, 
sustains  the  Vulgate. 

''  This  implied,  that  they  should  repair  thither,  if,  as  is  generally  supposed,  the 
order  was  given  in  Galilee,  or  on  IMount  Olivet.  Allioli,  the  German  interpreter, 
thinks  that  it  was  given  in  Jerusalem,  after  their  return  from  Galilee. 

^  By  the  figure  metonymy,  the  promise  is  put  for  the  object  promised,  namely, 
the  Holy  Ghost,  whom  Christ  had  promised  to  send  from  the  Father.  John  xiv.  16, 
26  ;  Luke  xxiv.  49. 

^  G.  P.  have  not  these  words,  which  are  added  to  mark  the  introduction  of  the 
very  words  of  our  Redeemer. 

^  Lit.  "from  Me."     Matt.  iii.  11  ;  Mark  i.  8;  Luke  iii.  16;  John  vii.  39. 

^  Water  was  also  used  in  baptism  by  Christ  and  His  apostles.  John  iii.  25,  26. 
Christ  contrasts  the  baptism  of  John  with  the  communication  of  the  Holy  Ghost, 
which  was  to  take  place  on  the  day  of  Pentecost. 

9  The  apostles  most  probably  had  already  received  baptism  from  the  hands  of 
Christ,  before  they  undertook  to  baptize  others.  Although  this  fact  be  not  re- 
corded in  the  Scriptures,  they  were  soon  to  receive  the  abundant  communication 
of  the  Divine  Spirit,  which  is  likened  to  baptism,  as,  a  pouring  out  of  grace,  or 
a  thorough  imbuing  with  it:  "  for  as  he  who  is  dipped  in  water,  and  baptized,  is 
altogether  surrounded  with  water,  so  they  were  perfectly  baptized  by  the  Spirit." 
S.  Cyril  Jer.  Cat.  xvii. 

'"  Martini  thinks  that  the  meaning  is,  they  came  in  a  body  to  ask  the  question. 

11  They  desired  to  know  whether  He  was  about  to  give  to  the  nation  independence 
and  dominion, — to  rescue  them  from  the  power  of  the  Romans. 

'2  KAipau:,  momenta.  It  seems  here  to  mean  favourable  opportunities,  in  which 
sense  it  is  used  by  Cicero  :  "  Omnia  momenta  observabimus,  neque  uUum  prsKter- 
mittemus  tui  juvandi  et  levandi  locum."     Lib.  vi.  ep.  x.  ad  Trebatium. 

•3  Which  the  Father  determined  by  His  own  free  will  and  authority,  and  the 
knowledge  whereof  He  has  reserved  to  Himself. 


OF    THE    APOSTLES.  23 

8.  But  ye  sliall  receive  the  power^  of  the  Holy  Ghost  coming 
upon  you,2  and  ye  shall  be  witnesses  to  Me^  in  Jerusalem,  and 
in  all  Judea  and  Samaria,  and  to  the  uttermost  part  of  the 
earth/ 

9.  And  when  He  had  said  these  things,  whilst  they  looked  on, 
He  was  raised  up,^  and  a  cloud  received  Him  out  of  their  sight. 

10.  And  as  they  looked  steadfastly*^  on  Him  going  up  to 
heaven,^  behold  two  men  stood  by  them  in  white  garments,  who 
also  said : 

11.  Men  of  Galilee,  why  stand  ye  looking  up  to  heaven? 
This  Jesus,  who  hath  been  taken  up  from  you  into  heaven,  shall 
come  so  as  ye  have  seen  Him  going  into  heaven. 

12.  Then  they  returned  to  Jerusalem,  from  the  mount  which  is 
called  Olivet,  which  is  near  Jerusalem,  within  a  Sabbath  day's 
journey.^ 

13.  And  when  they  had  entered  in,  they  went  up  into  an  upper 
room,^  where  abode^°  Peter  and  John,^^  James  and  Andrew,  Philip 
and  Thomas,  Bartholomew  and  Matthew,  James^  of  AlphjBus,  and 
Simon  Zelotes,  and  Jude^^  of  James. 


'  Strengthening  grace  and  energy.     Infra,  ii.  2. 

2  G.  iTTih^-ovTc;.  Lit.  "that  hath  come  upon  j'ou."  The  aorist  here  has  the 
force  of  a  future.  The  sentence,  however,  might  be  rendered  as  a  genitive  abso- 
lute:  "  You  shall  receive  power,  the  Holy  Ghost  having  come  upon  you." 

^  By  testifying  to  His  miracles,  and  proclaiming  His  doctrines.     Luke  xxiv.  48. 

■•  This  was  fulfilled  even  in  the  persons  of  the  apostles,  who  preached  the  gospel 
in  remote  regions ;  but  it  regards  their  successors  likewise. 

5  By  His  own  power.     No  external  means  were  furnished  Him. 

^  The  Greek  term  expresses  intenseness. 

."^  Lit.  "And  as  they  gazed  on  the  heaven,  He  going,  and  behold,"  &c. 

^  About  a  mile,  according  to  the  Hebrew  ritual. 

9  According  to  the  punctuation  of  the  Vulgate  it  should  be,  "  AVhen  they  had 
gone  into  the  upper  room."  Martini,  however,  follows  the  Greek  punctuation, 
which  Cornelius  A.  Lapide  prefers.  The  room  was  used  for  assemblies  of  the 
disciples.  Some  conjecture  that  it  was  attached  to  the  Temple,  since  St.  Luke, 
in  his  Gospel,  states  that  they  were  constantly  in  the  Temple.     ( V.  ult.) 

'"  These  remained  there  on  their  return.  They  had  accompanied  our  Lord  to 
Mount  Olivet,  whence  He  ascended.  It  was  near  Bethania,  which  St.  Luke  ap- 
pears to  designate  as  the  place  of  His  ascent. 

''  G.  P.  "  and  James,  and  John."  Lachmann  and  Schott  follow  the  order  of 
the  Vulgate,  which  is  conformable  to  the  Alexandrian,  Parisian,  and  Cambridge 
manuscripts,  and  to  the  Peschito,  Memphitic,  Ethiopic,  and  Armenian  versions. 

•2  Son. 

•^  Brother. 


24  THEACTS 

14.  All  these  were  persevering  with  one  mind  in  prayer,^  with 
women,^  and  Mary  the  mother  of  Jesus,^  and'*  His  brethren. ^ 

15.  In  those  days  Peter  rising  up^  in  the  midst  of  the  breth- 
ren,^ said :  (now  the  number^  of  persons^  together^"  was  about  a 
hundred  and  twenty,) 

16.  Men  brethren,"  the^^  Scripture  must^^  be  fulfilled,"  which 
the  Holy  Ghost  spake  before, ^^  by  the  mouth  of  David,  concerning 
Judas,  who  was  the  leader  of  those  who  apprehended  Jesus  :^^ 

17.  Who  was  numbered  among  us,^^  and  obtained  the  lot  of  this 
ministry.^'* 

•  G.  P.  "  and  supplication."  Griesbach,  Schott,  and  other  critics,  expunge 
these  words,  which  are  wanting  in  the  four  chief  manuscripts,  and  in  the  chief 
versions.     They  were  probably  taken  from  Eph.  vi.  18,  and  other  places. 

2  Followers  of  Christ.  Matt,  xxvii.  55  ;  Luke  viii.  23  ;  xxiv.  10.  Calvin  ad- 
mits that  the  Greek  term  is  not  necessarily  understood  of  wives.  Lightfoot 
remarks,  that  "  doubtless  there  were  some  women  with  them  that  had  either  no 
husbands  at  all,  or  none  there." 

"  She  is  specially  distinguished.  This  is  the  last  time  she  is  mentioned  in 
Scripture. 

■*  G.  P.  "  with."  The  preposition  is  omitted  in  three  of  the  chief  manuscripts, 
and  in  several  in  cursive  character. 

^  Calvin  observes:  "It  is  well  known,  that  any  relatives  are  styled  brethren 
by  the  Jews." 

•>  "As  fervent,  and  as  one  who  was  intrusted  by  Christ  with  the  charge  of  the 
flock,  and  as  first  of  the  band,  he  is  always  the  first  to  speak."  St.  Chrysostom. 
Lightfoot  says:  "Peter,  both  in  this  place  and  divers  athers,  and,  indeed,  gene- 
rally through  so  much  of  this  book  as  concerns  the  Church  of  Judea  and  Jeru- 
salem, is  ever  brought  in  as  the  chief  speaker,  and  chief  actor." 

''  G.  P.  "the  disciples."  The  Alexandrian  and  Parisian  manuscripts,  and  two 
in  cursive  characters,  as  also  the  Memphitic,  Armenian,  and  Ethiopic  versions, 
have  the  Vulgate  reading. 

*  "  Crowd"  literally  corresponds  with  the  Greek  and  Latin  term. 

9  Lit.  "  of  names."     These  are  put  by  metonymy  for  men.     Apoc.  iii.  4. 

'"  G.  i7r\  TO  uuTo.  It  may  signify  that  they  were  assembled  in  the  same  place, 
or  for  the  same  purpose. 

"  This  is  a  Greek  idiom.     It  may  be  rendered  simply:  "brethren." 

'2  Lit.  "This." 

'3  The  text  is  in  the  imperfect  tense.  The  apostle  shows,  that  the  fall  of  Judas 
was  to  take  place  according  to  prophecy. 

i*  The  portion  that  remained  to  be  accomplished,  regarded  the  filling  of  the 
vacant  office. 

''' Ps.  xl.  10;  John  xiii.  21.  In  English  it  should  read:  "this  prophecy, 
which  the  Holy  Ghost  made;"  or,  "this  Scripture,  wherein  the  Holy  Ghost 
foretold." 

1^  In  the  night  on  which  he  betrayed  Him. 

"  G.  P.  "For  he  was  numbered  with  us:"  he  belonged  to  our  number,  he  was 
associated  with  us  in  the  apostleship. 

'8  As  if  he  had  won  it  by  casting  lots.     Luke  i.  9.     He  had  been  called  and 


OF    THE    APOSTLES.  25 

18.  And  he  indeed  hath  got^  a  field  with  the  reward  of  ini- 
quity,^ and  being  hanged,^  he  burst  asunder  in  the  midst,  and  all 
his  bowels  gushed  out. 

19.  And  it  became  known  to  all  the  inhabitants  of  Jerusalem,"* 
so  that  the  field  was  called  in  their  tongue,^  Haceldama,  that  is, 
field  of  blood. 

20.  For  it  is  written  in  the  book  of  Psalms  :^  Let  their^  habi- 
tation become  desolate,  and  let  there  be  no  one  to  dwell  therein, 
and  let  another  take  his  bishopric.^ 

21.  Wherefore  of  these  men  who  have  companied  with  us  all  the 
time  that  the  Lord  Jesus  came  in  and  went  out  among^  us, 

22.  Beginning  from  the  Baptism  of  John,  until  the  day  wherein 
He  was  taken  up  from  us,  one  of  these  must  be  made^°  a  witness" 
with  us  of  His  resurrection.^ 

appointed,  like  the  others,  by  Christ :  he  had  the  fortune  to  obtain  so  honourable 
a  place.  The  Christian  ministry  is  not  perpetuated  in  a  certain  tribe :  it  is  be- 
stowed by  divine  election. 

•  Judas  did  not  purchase  it ;  but  the  priests,  to  whom  he  returned  the  bribe, 
employed  it  in  its  purchase.  By  the  bold  figure  of  catachresis,  he  is  said  to 
have  acquired  the  field.     Matt,  xxvii.  7. 

2  With  the  iniquitous  pay  which  he  received  for  betraying  Christ. 

3  The  Greek  term  implies  the  fall  of  his  body,  which  resulted  in  the  bursting 
of  his  bowels.  Some  accident  of  this  kind  must  have  occurred,  before  life  was 
extinct.  Some  recent  commentators  take  these  two  verses  to  be  parenthetical, 
and  to  contain  the  observation  of  the  sacred  historian. 

■^  The  notoriety  of  the  purchase  of  the  field  with  the  price  of  blood  served  to 
strengthen  the  historic  weight  of  the  narrative. 

5  Syro-Chaldaic.  The  interpretation  is  given  by  the  historian  for  the  sake  of 
Theophilus. 

6  Ps.  Ixviii.  26. 

'  G.  P.  "his."  The  Septuagint  has  the  plural  reading,  which  is  also  found 
in  a  manuscript  of  Vienna,  and  other  manuscripts.  A  desolate  house  is  the 
image  of  utter  desolation.  The  psalmist  literally  speaks  of  his  own  enemies, 
whose  overthrow  he  asks  from  divine  justice;  but  his  words  were  directed  by 
the  Holy  Spirit  to  mark  the  punishment  of  Judas. 

*  Ps.  cviii.  8.  .nnpi)  The  term  denotes  an  office  of  authoritative  superin- 
tendence. It  is  here  applied  to  the  apostolate.  In  Hebrew  the  same  term  is 
used  for  inspecting  and  punishing.  The  Latin  term,  which  is  a  mere  modifica- 
tion of  the  Greek,  bears  the  same  meaning.     See  Cicero,  1.  vii.  ep.  ad  Atticum. 

^  "  To  come  in  and  go  out"  is  a  Hebrew  expression,  denoting  the  ordinary 
actions  of  life,  or  the  exercise  of  authority.     2  Par.  i.  10. 

■o  P.  "must  one  be  ordained."  "  The  word  '  ordained'  is  inexcusably  interpo- 
lated in  the  English  version  of  Acts  i.  22."  Kitto's  Cyclopaedia,  Bishops.  The 
Greek  term  is  exactly  represented  by  the  Rhemish  translators :  "  must  be  made." 

"  An  authoritative  witness,  proclaiming  His  doctrine. 

'2  St.  Chrysostom  remarks  of  Peter:   "  He  is  the  first  of  all  to  take  to  himself 


26  THEACTS 

23.  And  they  appointed  two,  Joseph,  called  Barsabas,  who  Avas 
surnamed  Justus,^  and  Matthias. 

24.  And  praying,  they  said :  Thou,  0  Lord,  who  knowest  the 
hearts  of  all,  show  which  one  of  these  two  Thou  hast  chosen,^ 

25.  To  take  the  place^  of  this  ministry  and  apostleship,  from 
which  Judas  by  transgression  fell,*^  that  he  might  go  to  his  own 
place.  ^ 

26.  And  they  gave  them  lots,®  and  the  lot  fell  upon  Matthias,'^ 
and  he  was  numbered  with  the  eleven  apostles. 

authority  in  this  matter,  as  having  all  under  his  charge ;  for  to  him  Christ  said : 
'  Thou,  being  once  converted,  confirm  thy  brethren.'"  ....  "  Could  not  Peter 
himself  have  made  the  choice  ?  Certainly ;  but  lest  he  might  appear  to  sho'w 
favour,  he  abstains  from  doing  so." 

•  The  Latin  epithet,  which  he  doubtless  obtained  on  account  of  his  distin- 
guished virtue,  is  retained  in  Greek.  Since  the  Romans  had  become  masters  of 
Palestine,  Latin  terms  were  occasionally  introduced  into  the  common  language. 

2  This  order  of  words  is  conformable  to  the  five  chief  manuscripts,  to  several 
ancient  versions,  and  to  the  fathers. 

2  G.  KMpcv.  P.  "part."  The  Alexandrian  and  Parisian  manuscripts  and  the 
Memphitic  version  read  as  the  Vulgate. 

*  G.  7ruf:i0>i.     V.  prsevaricatus  est. 

5  The  place  which  he  deserved.  It  became  his  own  by  his  heinous  crime. 
"Heaven  could  not  receive  him,"  says  St.  Bernard,  "earth  could  not  bear  him 
on  her  surface."  Serm.  viii.  in  Ps.  xc.  The  consequence  of  his  crime,  by  a 
familiar  Hebraism,  is  spoken  of  as  if  it  were  the  object,  which  he  had  in  view. 

fi  The  use  of  lots  to  decide  contingent  things  was  divinely  sanctioned.  Num- 
bers xxvi.  55 ;  Jos.  xiii.  2,  6  ;  Judges  xx.  9  ;  1  Par.  xxiv.  5 ;  Luke  i.  9.  In  the 
present  case,  as  the  merits  of  both  candidates  were  undoubted,  this  means  of  ascer- 
taining the  divine  choice  might  be  resorted  to  with  entire  safety.  It  is  not,  how- 
ever, generally  lawful  to  seek  extraordinary  indications  of  the  will  of  God,  or  to 
expose  high  functions  to  hazard  by  casting  lots,  where  ordinary  means  can  be 
adopted. 

■^  The  divine  judgment  favoured  the  one  whose  virtue  was  less  celebrated.  ' 


OF    THE    APOSTLES.  27 

CHAPTER  II. 

The  Holy  Ohost  descends  on  the  apostles  on  the  day  of  Pentecost.  The  Jews  are  asto- 
nished at  their  gift  of  tongues.  Peter  refutes  those  ivho  say,  that  they  are  drunk  with 
new  wine,  and  quotes  the  prophecy  of  Joel.  Three  thousand  are  converted.  Manner 
of  life  of  the  disciples. 

1.  And  when  the  days^  of  Pentecost  were  completed,^  they 
were  all  together^  in  one  place.'* 

2.  And  suddenly  there  came  a  sound  from  heaven  as  of  a  mighty 
wind  coming/  and  it  filled  the  whole  house,  where  they  were 
sitting. 

3.  And  there  appeared  to  them  parted  tongues  as  of  fire,"  and 
it'  sat  upon  every  one  of  them  : 

4.  And  they  were  all  filled  with  the  Holy  Ghost,^  and  they 
began  to  speak  with  divers  tongues,^  according  as  the  Holy  Ghost^° 
gave  them  to  utter." 

5.  Now  there  were  dwelling  at  Jerusalem,  Jews,  devout  men, 
out  of  every  nation^^  under  heaven. 

'  G.  "  The  day."  When  the  festival  had  arrived.  It  was  celebrated  in  com- 
memoration of  the  giving  of  the  Law  on  Mount  Sinai. 

2  The  Hebrews  use  vei'bs  signifying  completion,  when  the  act  is  begun.  See 
Luke  ii.  22  ;  also  Jer.  xxv.  12. 

^  '^Ofx.t.^u/j.'j.Sov.  V.  Pariter.  "It  not  unfrequently  occurs  in  the  Septuagint 
simply  in  the  sense  of  together."     Bloomfield. 

*  'Etj  To<tt(/Tc,  as  in  c.  i.  15,  where  it  is  rendered  "together."  Probably  they 
were  assembled  in  some  large  apartment  of  the  Temple. 

^  <5£|05;usv))c  is  feebly  expressed  by  "  advenientis." 

®  Pointed  flames. 

■^  Fire  in  the  shape  of  a  tongue. 

^  Matt.  iii.  11 ;  Mark  i.  8 ;  Luke  iii.  16 ;  John  vii.  39 ;  supra  i.  8 ;  infra  xi. 
16 ;  xix.  6.  The  definite  article  is  not  found  in  the  text,  so  that  it  might  be  ren- 
dered: "with  holy  spirit;"  with  a  sacred  influence.  Since,  however,  "the 
spirit,"  with  the  definite  article,  is  mentioned  in  direct  connexion  with  this,  as 
giving  them  power  to  speak  in  strange  tongues,  the  same  spirit  must  consequently 
be  understood  in  the  former  place.  The  omission  of  the  article  is  not  therefore 
conclusive  against  the  reference  of  the  noun  to  the  Divine  Spirit. 

^  They  spoke  in  foreign  languages,  so  that  persons  of  different  countries  under- 
stood them. 

10  G.  P.    "  The  Spirit."     The  epithet  is  wanting. 

"  The  Greek  and  Latin  use  different  verbs  in  each  place.  I  have  preserved  the 
same  distinction.     The  latter  term  means  to  speak  oraculously. 

'2  G.  "  of  those."  There  were  at  that  time  in  Jerusalem,  Jews,  or  proselytes, 
attached  to  the  Jewish  worship,  from  every  nation  in  which  Jews  were  to  be 
found.     The  feast  had  brought  many  together  from  various  parts  of  Judea ;  but 


28  THE    ACTS 

6.  And  when  this  voice  was  made/  the  multitude  came  together, 
and  was  confoi^nded  in  mind,^  because  every  man  heard  them 
speak  in  his  own  tongue.^ 

7.  And  they  were  all  amazed,^  and  they  wondered,  saying:* 
Behold,  are  not  all  these  who  speak,  Galileans  ? 

8.  And  how  have  we  heard  every  man  our  own  tongue  wherein 
we  were  born ! 

9.  Parthians  and  Modes,  and  Elamites,^  and  the  inhabitants  of 
Mesopotamia,  Judea,^  and  Cappadocia,  Pontus  and  Asia,^ 

10.  Phrygia  and  Pamphylia,  Egypt  and  the  parts  of  Lybia  about 
Cyrene,^  and  strangers  of  Rome,^° 

11.  Jews  also  and  proselytes,"  Cretans  and  Arabians ;  we  have 
heard^  them  speak  in  our  tongues  the  wonderful  works  of  God. 

12.  And  they  were  all  astonished,  and  they  wondered,  saying 
.  one  to  another  :  What  meaneth  this  ? 

13.  But  others  mocking,^^  said :  That  these  men  are  full  of  new 
wine.^^ 

this  general  concourse  from  so  many  nations  can  scarcely  be  accounted  for,  unless 
from  the  general  expectation,  •which  then  prevailed,  that  the  reign  of  the  Messiah 
would  soon  be  established. 

'  That  is,  on  the  occurrence  of  this  extraordinary  phenomenon.  <bm>i  may  be 
taken  in  its  natural  sense,  for  the  voice  of  the  apostles,  speaking  strange  tongues. 
Others  understand  it  of  the  report,  which  spread  abroad. 

2  V.   "  mente."     There  is  but  one  term  in  the  text. 

3  Lit.  dialect. 

*  As  if  ecstatic,  transported  out  of  themselves.  , 

*  G.  P.  "  one  to  another." 

^  Inhabitants  of  Elymais,  a  province  in  the  Persian  Gulf. 

''  The  inhabitants  of  Judea  had  a  different  dialect  from  that  of  the  Galileans. 

*  Ionia,  with  the  entire  western  coast,  is  called  Asia  by  Strabo,  and  is  probably 
here  designated.  Asia  proper,  or  Proconsular  Asia,  comprised  Phrygia,  Mysia, 
and  Caria,  besides  Lydia  ;  whilst  Asia  Minor  included  Bithynia,  Pontus,  Galatia, 
Cappadocia,  Cilicia,  Pamphylia,  Pisidia,  Lycaonia,  and  Troas.  Asia  is  not 
used  in  the  Scripture  in  its  modern  comprehensive  sense,  for  a  quarter  of  the 
world. 

^  Josephus  states,  that  Ptolemy  Lagus  settled  captive  Jews  there. 

1"  Who  had  taken  up  their  residence  at  Jerusalem,  or  sojourned  there  for  a  time. 

"  Of  the  Romans  it  is  specially  remarked,  that  there  were  Jews  and  proselytes, 
because  many  were  of  Jewish  parentage,  others  of  heathen  origin,  who  had  sub- 
mitted to  the  law,  to  secure  the  privileges  of  the  Abrahamic  covenant.  Those  of 
other  nations,  present  on  this  occasion,  were  almost  all  Jews  by  their  ancestry. 

12  G.  P.  "we  do  hear." 

'3  Turning  up  the  lip. 

'■*  St.  Chrysostom  remarks,  that  at  Pentecost  they  could  not  have  new-made 
wine,  since  the  vintage  had  not  yet  been  gathered.     Sweet  wine  may  be  meant. 


OF    THE    APOSTLES.  29 

14.  But  Peter  standing  up  with  the  eleven,  lifted  up  his  voice, 
and  spake  to  them :  Ye  men  of  Judea,^  and  all  ye  who  dwell  in 
Jerusalem,  be  this  known  to  you,  and  listen  to  my  words. 

15.  For  these  men  are  not  drunk,  as  ye  suppose,  for  it  is  the 
third  hour  of  the  day '? 

16.  But  this  is  what  was  spoken  of  by  the  prophet  Joel  •?" 

17.  And  it  shall  come  to  pass"*  in  the  last  days,^  (saith  the 
Lord,)  I  will  pour  out  of  My  Spirit  upon  all  flesh  :^  and  your^ 
sons  and  your  daughters  shall  prophesy,  and  your  young  men  shall 
see  visions,^  and  your  old  men  shall  dream  dreams.^ 

18.  And  upon  My  servants^"  indeed,  and  upon  My  handmaids, 
I  will  pour  out  in  those  days  of  My  Spirit,  and  they  shall  pro- 
phesy." 

19.  And  I  will  show  wonders  in  the  heaven  above,  and  signs  on 
the  earth  beneath,  blood  and  fire,^^  and  vapour  of  smoke." 

20.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into 
blood, ^"^  before  the  great  and  manifest  day  of  the  Lord  come.^* 

21.  And  it  shall  come  to  pass :  whosoever  shall  call  on  the  name 
of  the  Lord^''  shall  be  saved. ^^ 

'  It  might  be  rendered:  "ye  Jews."  The  Apostle  addresses  them  especially, 
as  they  formed  the  great  bulk  of  his  hearers,  and  extends  his  address  to  all  who 
sojourned  at  Jerusalem. 

2  About  nine  o'clock,  a.  m.,  the  hour  of  public  prayer.  The  earliness  of  the 
hour  afforded  a  strong  presumption  that  they  had  not  indulged  in  drink,  (see 
Isaiah  v.  11  ;  Eccl.  x.  16,  17,)  eepecially  as  on  the  great  festivals,  the  Jews  were 
not  accustomed  to  break  their  fast  until  noon. 

"^  Joel  ii.  20,  32.     The  quotation  is  made  vrith  the  usual  freedom. 

■*  This  is  redundant,  by  a  usual  Hebraism. 

*  In  the  last  state,  or  dispensation. 

®  Persons  of  all  conditions. 

'  The  Jews  in  the  first  place  were  to  experience  this  divine  influence. 

^  Supernatural  manifestations  by  day. 

9  Communications  in  sleep. 

'"  The  original  text  of  Joel  has  not  the  pronoun,  so  that  the  sense  appears  to  be 
that  God  would  pour  out  His  Spirit  on  slaves,  as  well  as  on  others.  St.  Luke 
follows  the  Septuagint,  which  has  the  pronoun.  This  may  be  understood  of  the 
Gentiles,  who  were  bondmen  of  Satan. 

"  Foretell  future  events,  or  otherwise  speak  under  inspiration. 

'2  This  may  be  understood  of  ignited  meteors. 

''  Thick  and  black  vapours  preventing  the  transmission  of  light. 

'*  These  heavenly  phenomena  are  to  precede  a  severe  visitation  of  Divine 
justice. 

1*  The  day  of  this  visitation.     In  the  Hebrew  text  it  is  styled  "the awful  day.' 

'^  It  is  a  Hebraism  for  "  the  Lord." 

"  Rescued  from  destruction,  saved  from  eternal  death. 


30  THEACTS 

22.  Ye  men  of  Israel/  hear  these  words  :  Jesus  of  Nazareth,^  a 
man  approved^  of  God  among  you  by  miracles  and  wonders  and 
signs,  which  God  did  by  Him  in  the  midst  of  you,  as  ye  also 
know: 

23.  This  same  being  delivered  by  the  determinate  counsel  and 
foreknowledge'*  of  God,*  by  the  hands  of  wicked  men*^  ye  have  cru- 
cified and  slain : 

24.  Whom  God  hath  raised  up,'''  having  loosed  the  sorrows  of 
hell,^  as  it  was  impossible  that  He  should  be  holden  by  it.^ 


*  This  was  an  honourable  appellation,  since  Israel  was  a  name  divinely 
given. 

2  It  appears  that  already  He  was  commonly  thus  designated. 

3  Pointed  out,  demonstrated  to  be  the  true  Messiah.  Calvin  strongly  main- 
tains that  the  ancient  Latin  interpreter  has  felicitously  expressed  the  meaning  of 
the  Greek  term. 

*  St.  Peter  dwells  on  this,  that  his  hearers  may  understand,  that  Jesus  fell 
under  the  power  of  His  enemies,  through  no  weakness  on  His  part,  or  necessity 
arising  from  their  malicious  eiforts  against  Him,  but  by  a  mysterious  counsel  of 
God,  who  had  decreed  and  determined  to  accomplish  the  redemption  of  mankind 
by  His  death.  This  decree,  which  was  directed  by  the  Divine  foresight,  imposed 
no  necessity  on  the  actors  in  this  tragedy. 

5  G.  P.  "ye  have  taken."  This  is  wanting  in  the  Alexandrian  and  Parisian 
manuscripts,  and  in  several  fathers  and  versions.  Schott  suspects  it  to  have  been 
added  to  the  text. 

^  G.  P.  "by  wicked  hands."  ";t"P°^'  which  is  found  in  many  manuscripts, 
seems  the  true  reading,  and  is  correspondent  to  the  Hebrew  T2.''  Bloomfield. 
The  Vulgate  expresses  this  meaning,  although  it  uses  the  plural  form. 

^  The  apostle  prudently  avoids  declaring,  that  Jesus  had  arisen  by  His  own 
power,  and  confines  himself  to  saying,  that  God  had  raised  Him.  St.  Chrysos- 
tom,  speaking  of  the  sacred  historian,  observes :  "  His  first  object  was  to  induce 
the  belief  that  He  had  risen,  and  ascended  into  heaven;  for,  as  Christ  Himself 
first  took  care  to  show  that  He  had  come  from  the  Father,  so  this  writer  also 
relates  that  He  had  arisen,  and  that  He  was  taken  up  into  heaven,  and  had 
returned  to  Him  from  whom  He  had  come.  Unless  this  were  first  believed, 
especially  after  the  resurrection  and  ascension  had  taken  place,  the  whole 
dogma  would  have  appeared  incredible  to  the  Jews :  wherefore,  imperceptibly 
and  by  degrees,  he  leads  them  to  sublimer  truths."     Hom.  I.  in  Acta  Apost. 

^  G.  P.  "the  pains  of  death."  "For  Qsivurcu  many  manuscripts  have 'a<fct/, 
which  reading  is  preferred  by  Mill,  Deyling,  Valcknaer,  and  Griesbach,  who 
treat  the  former  as  an  interpretation."  Bloomfield.  St.  Irena3us  had  the  Vul- 
gate reading,  L.  iii.  c.  xii.  St.  Chrysostom  remarks  that  the  phrase,  "it  is  im- 
possible, signifies  that  He  had  given  power  to  death  to  hold  Him,  but  that  death 
in  holding  Him  sufl"ered  pain,  like  that  of  a  woman  in  childbirth." 

*  It  was  inconsistent  with  prophecy,  and  with  the  Divine  character  of  Christ. 


OF    THE    APOSTLES.  31 

25.  For  David  saith  concerning  Him:^  I  foresaw^  the  Lord  before 
mj  face  always,  for  He  is  at  my  right  hand^  that  I  be  not  moved." 

26.  Wherefore  my  heart  hath  been  glad,  and  my  tongue  hath 
rejoiced  :  moreover  my  flesh  also  shall  rest  in  hope.* 

27.  Because  Thou  wilt  not  leave  my  soul  in  hell,*"  nor  wilt  Thou 
suffer  Thy  Holy  One  to  see''  corruption. 

28.  Thou  hast  made  known  to  me  the  ways^  of  life ;  and  Thou 
wilt  make  me  feel  joy  with  Thy  countenance. 

29.  Men  brethren,^  let  me  speak  to  you  freely  of  the  patriarch 
David,  that  he  died,^°  and  was  buried,  and  his  sepulchre  is  among 
us  to  this  day. 

30.  Being  then  a  prophet,  and  knowing  that  God  swore  to  him 
with  an  oath,  that  of  the  fruit  of  his  loins"  one  should  sit  upon  his 
throne : 

31.  Foreseeing  he  spake  of  the  resurrection  of  Christ,  for  nei- 
ther was  He^  left  in  hell,  nor  did  His  flesh  see  corruption. 

32.  This  Jesus  hath  God  raised  again,  whereof  we  all  are  wit- 
nesses. 


1  Ps.  xvi.  8.  From  the  language  of  the  apostle  it  is  plain,  that  Christ  was  the 
object  of  this  prophecy,  so  that  if  the  Psalm  have  an  historical  meaning  in  David, 
it  must  have  a  sublimer  fulfilment  in  Christ.  Understood  of  David,  it  can  only 
imply  confidence,  that  God  would  not  abandon  him  to  the  power  of  his  enemies, 
so  that  he  should  fall  by  their  hands. 

2  I  held  the  Lord  present  to  me  :  I  set  Him  before  me. 

^  As  a  friend,  advocate,  and  supporter.  In  trials  it  was  usual  for  friends  to 
stand  beside  the  person  accused. 

■*  Disturbed,  endangered,  agitated. 

*  Securely. 

®  "  AcTof  answers  to  the  Hebrew  blXty  Orcus,  the  subterraneous  seat  of  the  im- 
pious spirits."  Bloomfield.  Here  it  is  taken  in  a  general  sense  for  the  region  of 
the  departed.  God  the  Father  did  not  suffer  His  Son  to  remain  in  the  state  of 
death. 

"^  To  experience. 

^  Thou  hast  given  Me  experimental  knowledge,  by  restoring  Me  to  life. 

3  P.  "  Men  and  brethren."  The  former  term  may  be  omitted,  as  being  a  Greek 
idiom. 

10  3  Kings  ii.  10. 

"  G.  P.  "According  to  the  flesh.  He  would  raise  up  Christ  to  sit,"  &c.  Gries- 
bach,  Schott,  Bloomfield,  and  others,  reject  this  passage,  which  is  wanting  in  the 
original  Hebrew,  (Ps.  cxxxi.  11,)  as  also  in  the  Alexandrian,  Parisian,  and  Cam- 
bridge manuscripts,  and  in  the  chief  versions. 

'2  G.  P.  "His  soul."  Bengel,  Mill,  Griesbach,  Schott,  and  other  critics,  ex- 
punge these  words,  on  the  authority  of  the  above  manuscripts  and  versions.  Ps. 
XV.  10 ;  infra  xiii.  35. 


32  THE    ACTS 

33.  Being  exalted  therefore  by  the  right  hand  of  God,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Spirit,  He 
hath  poured  Him  forth,  whom  ye^  see  and  hear. 

34.  For  David  ascended  not  into  heaven :  but  he  himself  said  :^ 
"  The  Lord  said  to  my  Lord :  Sit  thou  on  my  right  hand, 

35.  LTntil  I  make  thy  enemies  thy  footstool."^ 

36.  Therefore  let  all  the  house  of  Israel  know  most  certainly, 
that  God  hath  made  Him  both  Lord"*  and  Christ*  this  Jesus, 
whom  ye  have  crucified. 

37.  Now  having  heard  these  things,^  they  felt  compunction  in 
their  heart,  and  said  to  Peter  and  to  the  rest  of  the  apostles :  What 
shall  we  do,  brethren  ? 

38.  But  Peter  said  to  them :  Repent  and  be  baptized  every  one 
of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of  your  sins,^ 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 

39.  For  the  promise®  is  to  you,  and  to  your  children,  and  to  all 
who  are  far  off,^  whomsoever  the  Lord  our  God  shall  call. 

40.  And  with  very  many  other  words  did  he  testify  and  exhort 
them,^°  saying:  Save  yourselves"  from  this  perverse  race.^^ 

41.  They  therefore  that^^  received  his  word,  were  baptized,  and 
about  three  thousand  souls  were  added  on  that  day. 

42.  And  they  were  persevering  in  the  doctrine  of  the  apostles" 
and  in  the  communication  of  the  breaking  of  bread, ^*  and  in  prayers. 

1  G.  P.  "  now."  This  is  wanting  in  the  same  manuscripts  and  versions. 
Schott  suspects  it. 

2  G.  P.  "  saith." 

2  Ps.  cix.  1.  This  Psalm,  in  its  direct  meaning,  may  regard  the  triumph  of 
David  over  his  enemies ;  but  its  perfect  accomplishment  is  found  only  in  Christ, 
who  applied  it  to  Himself. 

*  Giving  Him  as  Man  dominion  over  all  creatures. 

5  Anointing  Him  figuratively  by  the  personal  union. 
^  There  is  an  ellipsis  of  the  pronoun  in  the  text. 
'  G.  P.  have  not  the  pronoun. 

*  Of  the  spirit. 
9  The  Gentiles. 

'°  G.  P.  omit  the  pronoun,  which  is  found  in  the  Alexandrian,  Vatican,  and 
Cambridge  manuscripts,  and  in  the  chief  versions. 
■ "  Endeavour  to  escape  from  the  punishment  that  impends. 

^^  Lit.  generation. 

"^  G.  P.  "  gladly."  Mill  and  Lachmann  reject  the  adverb,  which  is  wanting  in 
the  chief  manuscripts  and  versions. 

'*  Listening  with  docility  to  their  instructions. 

'5  G.  P.  "  and  fellowship,  and  in  the  breaking  of  bread."  The  Syriac  inter- 
preter understands  this  phrase  of  the  Eucharistic  celebration,  which  meaning  is 


OF    THE    APOSTLES.  33 

43.  And  fear^  came  upon  every  soul,  and  many  wonders  and 
signs  were  done  by  the  apostles  in  Jerusalem,  and  there  was  great 
fear  in  all.^ 

44.  And  all  they  that  believed  were  together,^  and  they  had  all 
things  common. 

45.  "^They  sold  their  possessions  and  goods,  and  distributed  them 
to  all,  according  as  every  one  had  need. 

46.  And  daily  persevering  with  one  accord  in  the  Temple,^  and 
breaking  bread  in  the  houses,^  they  took  their  food  with  gladness 
and  simplicity  of  heart, 

47.  Praising  God,  and  having  favour  with  all  the  people :  and 
the  Lord  daily  increased  together^  such  as  should  be  saved.^ 

embraced  by  Calvin  and  Lightfoot.     The  external  rite  and  appearances  might 
well  be  used  to  designate  it. 
'  Awe. 

2  This  repetition  is  not  in  the  text. 

3  Supra,  c.  i.  15,  ii.  1. 
■^G.  P.  "And." 

*  They  still  frequented  the  Temple,  and  joined  in  the  Jewish  observances, 
which  hitherto  had  not  been  forbidden.  Some  think  that  they  used  some  apart- 
ment contiguous  to  the  Temple  for  the  purpose  of  assembling  for  worship. 

*  G.  xa-r'  ciKov.  V.  per  domos.  P.  "from  house  to  house."  This  may  be 
understood  of  the  Eucharist  administered  in  private  houses  ;  or  of  the  agape,  ban- 
quets of  love  celebrated  in  commemoration  of  the  supper  of  our  Lord,  and  in 
acknowledgment  of  Christian  brotherhood,  without  regard  to  social  distinctions. 

''  G.  P.  "to  the  Church."  These  words  are  wanting  in  the  Alexandrian  and 
some  other  manuscripts,  and  in  the  Ethiopic,  Arabic,  Armenian,  and  Coptic  ver- 
sions. St.  Chrysostom,  however,  read  thus  :  "  the  Lord  added  daily  to  the  Church 
the  saved,  and  all  the  believers  were  together."  The  Vulgate  reads  :  i?ri  to 
ivro,  augebat  in  idipsum,  "increased  together:"  drawing  them  to  the  faith,  and 
uniting  them  in  religious  communion.  In  the  common  text  these  words  begin 
the  next  chapter,  and  are  rendered  "together."  Calvin,  being  embarrassed  by 
this  unusual  collocation  of  them,  at  the  beginning  of  a  sentence,  suggests  that 
they  should  be  understood  in  a  sense  seldom  occurring  (2  Kings  xxi.  9),  "at  that 
time;"  but  there  is  no  likelihood  that  the  facts  related  in  the  following  chapter 
took  place  on  the  same  day,  as  Lightfoot  suggests. 

^  The  saved, — those  who  are  actually  liberated  from  error  and  sin,  and  placed 
in  a  state  of  salvation.  St.  Luke  teaches,  according  to  the  avowal  of  Calvin, 
that  "union  with  the  church  of  Christ  is  the  means  of  attaining  to  salvation;  for 
as  out  of  her  there  is  no  forgiveness  of  sin,  so  neither  is  there  hope  of  eternal 
life." 

3 


34  THEACTS 


CHAPTER  III. 


Peter  and  John  going  to  the  Temple,  Peter  cures  a  lam.e  man,  and  instructs  the  beholders, 
that  this  ivas  done  by  faith  in  Christ,  tvhom  he  shows  to  be  the  Messiah,  promised  by 
Moses  and  the  prophets,  and  to  Abraham  himself. 


1.  Now  Peter  and  John  went  up  into  the  Temple  at  the  ninth 
hour  of  prayer.^ 

2.  And  a  certain  man,  who  was  lame  from  his  mother's  womb, 
was  carried :  whom  they  laid  every  day  at  the  gate  of  the  Temple, 
which  is  called  Beautiful,  that  he  might  ask  alms  of  those,  that  went 
into  the  Temple. 

3.  He,  when  he  had  seen  Peter  and  John  about  to  go  into  the 
Temple,  asked  to  receive^  an  alms. 

4.  But  Peter,  with  John,  fastening  his  eyes  upon  him,  said :  Look 
upon  us. 

5.  But  he  looked  earnestly  upon  them,^  hoping  to  receive 
something  from  them. 

6.  But  Peter  said :  Silver  and  gold  I  have  not ;  but  what  I 
have,  I  give  thee :  In  the  name  of  Jesus  Christ  of  Nazareth,  arise 
and  walk. 

7.  And  taking  him  by  the  right  hand,  he  lifted  him  up,  and 
forthwith  his  feet  and  soles^  became  firm.^ 

8.  And  leaping  up,  he  stood  and  walked,  and  went  in  with  them 
into  the  Temple,  walking,  and  leaping,  and  praising  God. 

9.  And  all  the  people  saw  him  walking  and  praising  God. 

10.  And  they  knew  him,  that  it  was  he,  who  sat  for  alms  at  the 
Beautiful  gate  of  the  Temple  :  and  they  were  filled  with  wonder  and 
amazement  at  that,  which  had  happened  to  him. 


'  At  about  three  o'clock  in  the  afternoon.     Lit.  "at  the  hour  of  prayer, — the 
ninth," — the  hour  of  evening  sacrifice. 

2  P.  omits  to  translate  it.    Bloomfield  observes,  that  it  is  elegantly  pleonastic. 

3  P.  "gave  heed  unto  them."   Rosenmiiller,  Heinrichs,  and  Bloomfield,  supply 
rather  i^^^x/Aoui. 

*  6.  P.  "  ankle  bones." 

5  I  borrow  this  translation  from  Wetham. 


OF     THE    APOSTLES.  35 

11.  And  as  he^  held  Peter  and  John,  all  the  people  ran  to 
them,  to  the  porch  which  is  called  Solomon's,^  wondering.^ 

12.  But  Peter  seeing,  made  answer  to''  the  people :  Ye  men  of 
Israel,  why  wonder  ye  at  this  ?  or  why  look  ye  upon  us,  as  though, 
by  our  strength,  or  power,^  we  had  made  this  man  walk  ? 

13.  The  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob,  the  God  of  our  fathers,  hath  glorified  His  Son  Jesus, 
whom  ye  indeed''  delivered  up'^  and  denied^  in  the  presence  of 
Pilate,  when  he  judged  He  should  be  released. 

14.  But  ye  denied  the  Holy  One^  and  the  Just,  and  desired  a 
murderer  to  be  granted  to  you : 

15.  But  ye  killed  the  Author  of  life,^°  whom  God  hath  raised 
from  the  dead,  of  which  we  are  witnesses. 

16.  And  in  the  faith  of  His  name,"  this  man,  whom  ye  see  and 
know,  His  name  hath  strengthened ;  and  the  faith,  which  is  by 
Him,  hath  given  this  perfect  soundness  in  the  sight  of  you  all. 

17.  And  now,  brethren,  I  know,  that  ye  did  it  through  igno- 
rance,^ as  also  your  rulers. 

18.  But  those  things,  which  God  before  had  showed  by  the  mouth 

'  G.  P.  "  the  lame  man  which  was  healed."  Griesbach,  Schott,  and  other 
critics,  prefer  the  simple  pronoun,  as  in  the  Vulgate,  which  is  supported  by  four 
of  the  chief  manuscripts,  and  by  the  versions  generally.  The  common  reading 
seems  to  have  been  introduced  by  way  of  illustration.  The  man  clung  to  Peter 
and  John  as  his  benefactors. 

^  This  name  is  thought  to  have  been  given  it,  because  it  was  part  of  the  origi- 
nal Temple,  which  had  escaped  destruction.  It  belonged  probably  to  the  court- 
yard of  the  Jews.  Some  think  that  it  was  built  on  the  site  on  which  an  ancient 
porch,  which  bore  that  name,  had  stood. 

'  "Greatly"  is  added  in  the  Protestant  version,  whence  it  has  passed  into 
modern  editions  of  the  Rhemish. 

*  Addressed. 

5  G.  P.  "or  holiness."  The  Vulgate  reading  is  common  to  the  Syriac  and 
Arabic  versions. 

^  G.  p.  omit  the  adverb.  Griesbach,  Schott,  and  other  critics,  insert  it,  on  the 
authority  of  the  Alexandrian,  Parisian,  and  Laudian  manuscripts,  and  of  several 
versions  and  fathers. 

^  To  death. 

^  That  He  was  their  Messiah  and  King. 

3  Matt,  xxvii.  20;  Mark  xv.  11  ;  Luke  xxiii.  18  ;  John  xviii.  40. 
'"  Bloomfield  confirms  the  Vulgate  translation  by  reference  to  John  xiv.  6. 

"  Faith  in  Him. 

'2  Their  ignorance  was  highly  criminal,  since  Christ  had  come  and  spoken  to 
them,  and  had  done  works  wiiich  no  other  had  done ;  yet  St.  Peter  mentions  it  in 
extenuation,  because  it  took  away  something  of  the  malice  of  their  deed. 


36  THE    ACTS 

of  all  the  prophets,  that  His^  Christ  should  suiFer,  He  hath  so 
fulfilled. 

19.  Repent,  therefore,  and  be  converted,  that  your  sins  may  be 
blotted  out : 

20.  That  when  the  times  of  refreshing^  shall  come  from  the  pre- 
sence of  the  Lord,^  and  He  shall  send  Him,  who  hath  been  preached 
to  you,^  Jesus  Christ, 

21.  Whom  heaven  indeed  must  receive  until  the  times  of  the 
restitution  of  all  things,^  which  God  hath  spoken  by  the  mouth  of^ 
His  holy  prophets  from  the  beginning  of  the  world. 

22.  "^Moses  indeed  said  :^  that  "  a  Prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your  brethren,  like  unto  me :  Him  ye 
shall  hear  according  to  all  things  whatsoever  He  shall  speak  to 
you.^ 

23.  And  it  shall  be^°  that  every  soul,^^  Avhich  will  not  hear  that 
Prophet,  shall  be  destroyed  from  among  the  people." 

24.  And  all  the  prophets  from  Samuel  and  afterwards,  who  have 
spoken,  have  told^^  of  these  days. 


1  G.  P.  "  the."  Lachman  and  Schott  adopt  the  order  of  the  Vulgate,  which 
refers  the  pronoun  to  Christ,  not  to  the  prophets.  Such  is  the  reading  of  the 
Parisian,  Cambridge,  and  Laudian  manuscripts,  and  of  the  ancient  versions. 

2  Delivery  from  evil, — like  cooling  after  heat, — times  of  repose  and  enjoyment, 
— the  rest  of  the  saints  after  judgment. 

3  From  God,  according  to  His  will  and  providence. 

■*  Critics  prefer  TrpoKi^ufta-fxCvov,  which  is  the  reading  of  the  four  chief  manu- 
scripts, and  of  the  ancient  versions,  and  which  means  destined,  or  previously 
chosen,  as  it  were,  by  the  laying  on  of  hands.  P.  "  which  before  was  preached 
to  you."     The  Vulgate  omits  "before." 

5  Until  all  things  shall  be  established  on  a  new  and  good  foundation, — until 
the  end  of  the  present  state  of  things. 

8  G.  P.  "all."  Griesbach,  Schott,  and  others,  omit  this,  which  is  wanting  in 
the  Alexandrian,  Parisian,  and  Cambridge  manuscripts,  and  in  the  ancient  ver- 
sions. 

■^  G.  P.  "For."  This  is  cancelled  by  Griesbach,  Schott,  and  others.  It  is 
wanting  in  four  of  the  chief  manuscripts,  and  in  the  Armenian  and  Slavonic 
versions,  as  well  as  in  the  Vulgate. 

^  G.  P.  "  Unto  the  fathers."  These  woi'ds  are  suspected  by  Schott.  They  are 
wanting  in  the  Alexandrian  and  Parisian  manuscripts,  and  in  several  ancient 
versions,  and  are  transposed  in  some  copies. 

3  Deut.  xviii.  15. 

'"  A  pleonasm. 

•*  Every  one. 

^  G.  P.  "foretold."  The  simpler  form  is  found  in  three  of  the  chief  manu- 
scripts, and  in  the  ancient  versions  generally.     Griesbach  and  Schott  adopt  it. 


OF    THE    APOSTLES.  Sf. 

25.  Ye  are  the  children  of  the  prophets,  and  of  the  testament^ 
which  God  made  to  our  fathers,  saying  to  Abraham  :  "  And  in  thy 
seed  shall  all  the  kindreds  of  the  earth  be  blessed."^ 

26.  To  you  first^  God  raising  up  His  Son,^  hath  sent  Him  to 
bless  you,  that  every  one  may  turn,  himself  from  his  wickedness.* 


CHAPTER  IV. 

The  apostles,  after  their  imprisonment,  being  examined  as  to  the  cure  of  the  lame  man, 
show  that  salvation  is  to  be  had  in  Christ  alone,  the  corner  stone,  and  that  rulers  are 
not  to  be  obeyed  when  they  forbid  to  teach  in  the  name  of  Christ.  Being  dismissed, 
and  having  entered  into  prayer,  they  received  manifestations  of  the  communication  of 
the  Holy  Ghost.  None  of  them  considered  anything  as  his  own,  but  each  ojie,  sell- 
ing his  property,  put  the  price  in  the  common  fund,  as  did  Barnabas  after  the  sale 
of  his  land. 

1.  And  as  they  were  speaking  to  the  people,  the  priests  and  the 
officer''  of  the  Temple  and  the  Sadducees^  came  upon  them, 

2.  Being  grieved^  that  they  taught  the  people,  and  preached  in^ 
Jesus  the  resurrection  of  the  dead : 

3.  And  they  laid  hands  upon  them,  and  put  them  in  hold  until 
the  next  day :  for  it  was  now  evening. 

4.  But  many  of  them  who  had  heard  the  word  believed :  and 
the  number  of  the  men  was  five  thousand.^" 

'  Covenant. 
2  Gen.  xii.  3. 

*  Specially. 

*  G.  P.  "Jesus."  Most  critics,  with  Griesbach,  Mill,  Bengel,  Schott,  and 
Bloonifield,  expunge  the  name,  which  is  wanting  in  the  Parisian,  Cambridge,  and 
Laudian  manuscripts,  and  in  the  ancient  versions  generally. 

5  P.  "In  turning  away  every  one  of  you  from  his  iniquities."  Bloomfield, 
after  Doddridge,  Pierce,  and  many  others,  adopts  the  Vulgate  translation :  "  on 
each  one  turning  himself  from  his  iniquities." 

®  G.  a-rp^Tyiyo! .  V.  magistratus  templi.  P.  "  The  captain  of  the  Temple."  "The 
prefect  of  those  priests  who  kept  guard  in  the  Temple."  Bloomfield.  See  Joseph, 
de  Bello,  1.  ii.  c.  xvii. 

'  This  sect  prevailed  at  this  time. 

^  Indignant. 

^  From  the  fact  of  His  resurrection,  they  took  occasion  to  announce  the  doc- 
trine of  the  final  resurrection  of  all  mankind. 

1°  G.  P.  "About."  This  particle  is  not  in  the  Alexandrian  manuscript.  Three 
thousand  had  been  converted  on  the  day  of  the  Pentecost.     The  number  was  now 


38  THE    ACTS 

5.  And  it  came  to  pass  on  the  morrow,  that  their  princes,^  and 
ancients,^  and  scribes,  were  gathered  together  in  Jerusalem  ; 

6.  And  Annas,  the  high  priest,^  and  Caiphas,  and  John,  and 
Alexander,  and  as  many  as  were  of  the  priestly  stock.^ 

7.  And  setting  them  in  the  midst,  they  asked :  By  what  power, 
or  in  what  name*  have  ye  done  this  ? 

8.  Then  Peter,  filled  with  the  Holy  Ghost,  said  to  them :  Ye 
princes  of  the  people  and  ancients,  hear  :^ 

9.  IP  we  this  day  are  examined  concerning  the  good  deed 
done  to  the  infirm  man,  by  what  means  he  hath  been  made 
whole  f 

10.  Be  it  known  to  you  all,  and  to  all  the  people  of  Israel,  that 
by  the  name  of  our  Lord^  Jesus  Christ  of  Nazareth,  whom  ye 
crucified,  whom  God  hath  raised  from  the  dead,  by  Him  this  man 
standeth  here  before  you  whole. 

11.  This  is  the  stone  which  was  rejected  by  you  the  builders, 
which  is  become  the  head  of  the  corner  :^° 

12.  Neither  is  there  salvation"  in  any  other.     For  there  is  no 


increased  to  five  thousand.  Many  commentators,  both  ancient  and  modern,  think 
that  five  thousand  were  converted  on  this  occasion.  Lightfoot  strongly  insists 
on  it. 

'  Members  of  the  Sanhedrim. 

2  Local  officers  of  the  city  of  Jerusalem. 

^  "  Caiphas,  it  is  known,  was  high  priest  at  this  time.  See  Joseph.  Ant.  xviii. 
John  xi.  49,  xviii.  13 ;  "  Petavius  in  doct.  temp.  x.  58,  and  most  others,  (following 
the  opinion  of  Augustin,)  maintain  that  there  were  then  two  high  priests  dis- 
charging the  pontifical  office  by  turns,  just  as  the  two  Roman  consuls  used  the 
fasces."  Bloomfield,  whose  words  we  have  just  recited,  thinks  rather  that  Annas 
acted  as  deputy  of  Caiphas,  and  received  the  title  by  courtesy,  as  acting  high 
priest.  Others  suppose  that  Annas,  having  been  high  priest  for  a  long  period, 
retained  the  title,  although  Caiphas  was  actually  in  office.  John  (Jonathas)  was 
the  son  of  Annas.  Alexander,  surnamed  Lysimachus,  was  considered  the  wealthi- 
est among  the  Jews. 

■*  Related  to  either  of  the  high  priests,  and  members  of  the  Sanhedrim.  The 
Greek  confines  it  to  the  relations  of  the  high  priest. 

^  By  whose  invocation,  or  in  reliance  on  whose  help  and  authority  ? 

^G.  P.  omit  "hear." 

^  Since. 

* "  Sound."     Strong.     Wetham. 

9G.  P.  omit  "our  Lord." 

1"  Ps.  cxvii.  22  ;  Isaiah  xxviii.  IG ;  Matt.  xxi.  42  ;  Mark  xii.  10  ;  Luke  xx.  17  ; 
Rom.  ix.  33  ;  1  Peter  ii.  7. 

11  Relief  from  corporal  affliction  might  be  understood,  since  this  was  the  matter 
of  inquiry.     But  the  apostle  passes  to  speak  of  the  salvation  of  the  soul. 


OF    THE    APOSTLES.  39 

other  name  under   heaven   given  to^  men,  whereby  we  must  be 
saved. 

13.  Now  seeing  the  constancy^  of  Peter  and  of  John,  under- 
standing that  they  were  men  unlettered,  and  of  the  vulgar  sort,^ 
they  wondered ;  and  they  knew  them,^  that  they  had  been  with 
Jesus : 

14.  Seeing  the  man  also  who  had  been  healed,  standing  with 
them,  they  could  say  nothing  against  it. 

15.  But  they  commanded  them  to  go  aside  out  of  the  council ; 
and  they  conferred  among  themselves, 

16.  Saying:  What  shall  we  do  to  these  men?  for,  indeed,  a 
known  miracle  hath  been  done  by  them,  before  all  the  inhabitants 
of  Jerusalem :  it  is  manifest,  and  we  cannot  deny  it.^ 

17.  But  that  it  may  be  no  further  spread  among  the  people,® 
let  us  threaten  them,^  that  they  speak  no  more  in  this  name  to  any 
man. 

18.  And  calling  them,  they  charged  them  not  to  speak  at  all, 
nor  teach  in  the  name  of  Jesus. 

19.  But  Peter  and  John,  answering,  said  to  them :  If  it  be 
just  in  the  sight  of  God,  to  hear  you  rather  than  God,  judge  ye.    ■ 

20.  For  we  cannot  but  speak  the  things  which  we  have  seen^ 
and  heard. 

21.  But  they,  threatening,  sent  them  away :  not  finding  how 
they  might  punish  them,  because  of  the  people :  for  all  glorified 
what  had  been  done,  in  that  which  had  come  to  pass.^ 

22.  For  the  man  was  above  forty  years  old,  in  whom  that  mira- 
culous cure  had  been  wrought. 

23.  And  being  let  go,  they  came  to  their  own,^°  and  related  all 
that  the  chief  priests  and  ancients  had  said  to  them. 

'  G.  £v.  P.  "among." 

2  Freedom  of  speech. 

^  V.  "idiotae,"  which  exactly  corresponds  to  the  text,  is  thus  rendered  by  the 
Khemish  translators. 

*  G.  i7rsytvu3-KQv.  P.  '»  Took  knowledge  of  them."     They  recognised  them. 

^  G.  P.  The  punctuation  is  slightly  different. 

^  The  nation  at  large. 

'  The  Greek  contains  a  noun  and  verb,  after  the  manner  of  the  Hebrews. 
"  With  threat  let  us  threaten." 

^  The  doctrines  and  miracles  of  Christ. 

9  G.  P.  "  Glorified  God  for  that  which  was  done."  The  Vulgate  probably  com- 
bines two  versions  of  the  same  clause. 

»"  People. 


40  THE    ACTS 

24.  Who  having  heard  it,  with  one  accord  lifted  up  their  voice^ 
to  God,  and  said :  Lord,  Thou  art^  He  that  didst  make  heaven  and 
earth,  the  sea,  and  all  things  that  are  in  them : 

25.  Who  by  the  Holy  Ghost,^  by  the  mouth  of  our  father 
David,  Thy  servant,  hast  said :  "  Why  did  the  Gentiles  rage,  and 
the  people  devise  vain  things  ? 

26.  .The  kings  of  the  earth  stood  up,  and  the  princes  assembled 
together  against  the  Lord,  and  against  His  Christ."^ 

27.  For  of  a  truth  there  assembled  together  in  this  city^  against 
Thy  holy  child  Jesus,  whom  Thou  hast  anointed,  Herod  and  Pon- 
tius Pilate,  with  the  Gentiles  and  the  people  of  Israel, 

28.  To  do  what  Thy  hand^  and  Thy  counsel  decreed  to  be  done. 

29.  And  now.  Lord,  behold  their  threatenings,^  and  grant  unto 
Thy  servants,  that  with  all  confidence  they  may  speak  Thy  word, 

30.  By  stretching  forth  Thy  hand  to  cures,  and  signs,  and  won- 
ders, to  be  done. by  the  name  of  Thy  holy  Son  Jesus. ^ 

31.  And  when  they  had  prayed,  the  place  wherein  they  were 
assembled  was  shaken,^  and  they  were  all  filled  with  the  Holy 
Ghost,^°  and  they  spake  the  word  of  God  with  confidence : 

32.  And  the  multitude  of  believers  had  one  heart  and  one  soul : 
neither  did  any  one  say  that  aught  of  the  things  which  he  pos- 
sessed, was  his  own,  but  all  things  were  common  to  them. 

33.  And  with  great  power"  did  the  apostles  give  testimony 
of  the  resurrection  of  Jesus  Christ  our  Lord  :^  and  great  grace 
was  in  them  all.-'^ 

'  One  uttered  the  prayer  extemporaneously:  the  others  joined. 

2  G.P.  "Thou  art  God." 

^  These  two  words  are  regarded  as  a  gloss.    "  Our  father"  are  wanting  in  G.  P. 

*  Ps.  ii.  1. 

^  G.  P.  omit  these  three  words,  which,  however,  are  found  in  the  Alexandrian, 
Cambridge,  and  Laudian  manuscripts,  and  in  the  ancient  versions  generally.  The 
clause  has  been  received  into  the  text  by  Beza,  Bengel,  and  Griesbach,  with  the 
approbation  of  Rosenmiiller  and  Kuinoel. 

®  The  hand  is  taken  to  signify  wisdom.     Job  xxvii.  11. 

"^  So  as  to  prevent  their  execution. 

8  Miracles  are  asked  for  without  temerity  in  general  terms,  when  they  are 
necessary  for  the  advancement  of  the  Divine  glory.  It  is  not  right  to  seek  a 
special  miracle,  unless  with  entire  submission  to  the  Divine  will. 

9  In  token  that  God  had  accepted  their  petition. 
•"  With  His  light,  grace,  consolation. 

1'  With  miraculous  energy. 
>2  G.  P.   "  The  Lord  Jesus." 

"  All  of  them  possessed  great  attraction  and  influence,  in  consequence  of  the 
grace  with  which  they  were  filled. 


OF    THE    APOSTLES.  41 

34.  For  neither  was  any  one  among  them  needy ;  for  as  many 
as  were  owners  of  lands,  or  houses,  sold  them,  and  brought  the 
prices  of  the  things  which  they  sold, 

35.  And  laid  them  down  at  the  feet  of  the  apostles  :^  and 
distribution  was  made  to  every  one  according  as  he  had  need. 

36.  And  Joseph,^  who  by  the  apostles  was  surnamed  Barnabas 
(which  is,  by  interpretation,  the  son  of  consolation),  a  Levite,  a 
Cyprian  born, 

37.  Having  land,^  sold  it,  and  brought  the  price,  and  laid  it  at 
the  feet  of  the  apostles. 


CHAPTER  V. 

Ananias  and  his  wife  SappMra,  after  selling  their  land,  reserve  to  themselves  a  portion  of 
the  price;  which,  nevertheless,  they  deny,  when  questioned  by  Peter  :  on  ivhich  account 
the  wife  and  husband  are  successively  struck  dead  at  the  word  of  Peter.  Many 
miracles  are  performed  by  the  apostles,  especially  by  Peter :  they  themselves  are  led 
forth  from  prison  by  an  angel :  and  when  seized  again  they  refuse  to  desist  from  pro- 
claiming the  name  of  Christ.  By  the  advice  of  Gamaliel  they  are  scourged  and  set  at 
liberty,  rejoicing  that  they  had  been  found  worthy  to  suffer  for  the  name  of  Christ, 
whom  they  forthwith  proclaim. 

1.  But  a  certain  man  named  Ananias,  with  Sapphira  his  wife, 
sold  a  piece  of  land, 

2.  And  defrauded'*  of  the  price  of  the  land,  his  wife  being  privy 
thereto :  and  bringing  a  certain  portion,  laid  it  at  the  feet  of  the 
apostles. 


'  "It  was  a  great  mark  of  honour,  that  they  placed  their  money,  not  in  the 
hands,  but  at  the  feet  of  the  apostles."     St.  Chrysostom. 

2  G.  P.  Joses.  The  "Vulgate  reading  is  conformable  to  the  three  chief  manu- 
scripts, and  to  the  ancient  versions.     Schott,  nevertheless,  thinks  it  erroneous. 

*  The  Levites  might  acquire  a  title  to  lands  by  purchase,  or  in  right  of  their 
wives.     The  land  of  Barnabas  may  have  been  in  Cypi'us. 

■*  The  Greek  term  (which  is  found  also  in  Titus  ii.  10)  might  be  rendered 
"embezzled,"  since  it  signifies  to  take  clandestinely  from  a  public  fund.  The 
money  of  Ananias  was  considered  to  belong  to  the  Christian  community,  from 
the  moment  that  he  professed  his  determination  to  devote  it  to  the  common  fund. 
St.  Chrysostom  considers  his  act  to  have  partaken  of  the  guilt  of  sacrilege, 
because  the  fund  was  for  religious  objects,  as  well  as  for  the  common  support. 
St.  Jerome  thinks  that  he  had  made  a  vow  to  give  it.     Ep.  viii.  ad  Demetriad, 


4Z  THE    ACTS 

3.  But  Peter  said :  Ananias,  why  hath  Satan  tempted^  thy 
heart  to  lie^  to  the  Holy  Ghost,^  and  defraud  of  the  price  of  the 
land? 

4.  Remaining,  did  it  not  remain  to  thee  ?^  and  when  sold,  was  it 
not  in  thy  jDOwer  V  Why  hast  thou  conceived  this  thing  in  thy 
heart  ?     Thou  hast  not  lied  to  men,^  hut  to  God. 

5.  And  Ananias  hearing  these  words,  fell  down,  and  gave  up 
the  ghost, ^     And  great  fear  came  upon  all  that  heard  it.^ 

6.  And  the  young  men  rising  up,  removed,  and  carrying  out, 
buried  him. 

7.  And  it  was  about  the  space  of  three  hours,^  when^°  his  wife, 
not  knowing  what  had  happened,  came  in. 

8.  And  Peter  answered"  her  :  Tell  me,  woman,  whether  ye  sold 
the  land  for  so  much  ?     And  she  said  :  Yea,  for  so  much. 

9.  And  Peter  said  unto  her :  Why  have  ye  agreed  together  to 
tempt  the  Spirit  of  the  Lord?      Behold  the  feet  of  those  who 

'  G.  P.  "filled."  The  Vulgate  has  felicitously  expressed  the  meaning  of  the 
phrase.  "The  best  commentators  are  agreed  that  it  is  a  Hebrew  form  of  ex- 
pression, signifying  to  impel,  incite,  embolden,  persuade  any  one."  Bloomfield. 
See  Esther  vii.  5;  Eccl.  viii.  11. 

2  To  deceive,  or  attempt  to  deceive.  Probably  he  had  lost  faith  in  the  divine 
character  of  Christianity,  and  sought  to  promote  his  temporal  advantage,  by  an 
apparent  sacrifice  of  his  worldly  wealth,  which  entitled  him  to  be  supported  from 
the  common  fund. 

^  In  attempting  to  deceive  Peter,  the  ruler  of  the  Church,  Ananias  virtually 
sought  to  deceive  the  Holy  Spirit,  by  whom  he  was  specially  guided  and  enlight- 
ened. 

*  It  is  a  Hebraism,  which  the  Rhemish  translators,  as  well  as  the  Vulgate, 
preserved. 

^  No  law  of  the  Church  obliged  any  one  to  part  with  his  property.  Ananias 
might  have  retained  it,  wholly,  or  in  part,  if  he  had  so  chosen ;  but  he  should 
not  have  professed  to  give  it  all,  whilst  he  retained  a  part. 

^  This  Hebrew  form  of  speech  signifies :  not  so  much  to  men  as  to  God.  The 
attempt  to  deceive  was  an  insult  to  the  Divine  Spirit,  who  presides  over  the 
Church.     His  Divinity  is  here  plainly  declared. 

'^  "Peter,"  remarks  St.  Chrysostom,  "was  terrible,  punishing  and  reproving 
the  secret  thoughts  of  the  heart."  He  acted  after  the  manner  of  the  prophets, 
under  Divine  illumination,  rebuking  authoritatively  the  delinquents,  whose  death 
was  a  direct  visitation  of  God. 

*  G.  P.  "these  things."  The  relative  is  not  expressed  in  the  Alexandrian  or 
Cambridge  manuscripts,  or  in  several  ancient  versions. 

3  Probably  at  the  next  hour  of  public  prayer. 
'"  Lit.  "  and." 

"  Addressed. 


OF    THE    APOSTLES.  43 

have  buried  thy  husband^  at  the  door,  and  they  shall   carry  thee 
out. 

10.  Immediately  she  fell  down  before  his  feet,  and  expired. 
And  the  young  men  coming  in,  found  her  dead :  and  they  carried 
her  out,  and  buried  her  by  her  husband. 

11.  And  great  fear  came  upon  the  whole  church,  and  upon  all 
that  heard  these  things. 

12.  And  by  the  hands  of  the  apostles  many  signs  and  wonders 
were  wrought  among  the  people.  And  they  were  all  with  one 
accord  in  Solomon's  porch. 

13.  But  of  the  rest^  no  man  durst  join  himself  to  them  f  but 
the  people  magnified  them. 

14.  And  the  multitude  of  men  and  women  that  believed  in  the 
Lord  was  more  increased  : 

15.  ^Insomuch  that  they  brought  forth  the  sick  into  the  streets, 
and  laid  them  on  beds^  and  couches,^  that  when  Peter  came,  his 
shadow  at  least  might  overshadow  any  of  them,  and  they  might  be 
delivered  from  their  infirmities.^ 

16.  And  there  came  also  together  to  Jerusalem  a  multitude  out 
of  the  neighbouring  cities,  bringing  sick  persons,  and  such  as  were 
troubled  with  unclean  spirits ;  who  were  all  healed. 

17.  Then  the  high  priest  rising  up,  and  all  they  that  were 
with  him,^  (which  is  the  heresy^  of  the  Sadducees,)  were  filled 
with  envy. 


'  Supply:  are. 

2  It  is  not  easy  to  determine  •who  are  meant  by  "the  rest."  Martini  thinks 
that  the  higher  classes  are  understood.  The  common  people  admired  their  won- 
derful works,  and  many  embraced  the  faith. 

^  Cling  to  them  as  to  the  true  servants  of  God, — appear  publicly  as  their  fol- 
lowers. 

*  This  is  intimately  connected  with  the  former  part  of  verse  12.  What  inter- 
venes can  best  be  understood  parenthetically. 

^  G.  x.\ivii,  a  bed,  such  as  the  rich  use. 

6  G.  upaB^uToc,  a  mean  and  low  couch. 

"^  This  last  clause  is  wanting  in  the  common  text,  and,  although  found  in  some 
manuscripts,  is  rejected  by  Griesbach.  The  fact,  however,  is  implied,  so  that 
even  Calvin  admits  that  God  displayed  His  power  by  the  shadow  of  the  apostles, 
no  less  than  by  their  mouth. 

^  His  associates,  or  assessors. 

3  The  sect  or  party.  Josephus  attests  that  Sadducees  occasionally  reached 
the  high  priesthood.     Antiq.  1.  xiii.  c.  x. ;  1.  xx.  c.  viii. 


44  THE    ACTS 

18.  And  they  laid^  hands  on  the  apostles,  and  put  them  in  the 
common  prison. 

19.  But  an  angel  of  the  Lord  by  night  opening  the  doors  of  the 
prison,  and  leading  them  out,  said : 

20.  Go,  and  standing,^  speak  in  the  Temple  to  the  people  all  the 
words  of  this  life.^ 

21.  Who,  having  heard,  entered  into  the  Temple  at  daybreak, 
and  taught.  And  the  high  priest  coming,  and  they  that  were  with 
him,  called  together  the  council,  and  all  the  ancients'*  of  the  chil- 
dren of  Israel,  and  they  sent  to  the  prison  to  have  them  brought. 

22.  But  when  the  officers^  came,  and  opening  the  prison,''  found 
them  not  there,  they  returned  and  told, 

23.  Saying:  The  prison  indeed  we  found  shut  with^  all  care, 
and  the  guards  standing^  before  the  doors :  but  opening  it,  we 
found  no  man  within. 

24.  Now  when^  the  prefect  of  the  Temple  and  the  chief  priests 
heard  these  words,  they  were  in  doubt  concerning  them,  what  this 
might  come  to. 

25.  But  one  came  and  told  them  :^°  Behold,  the  men  whom  ye 
put  in  prison,  are  in  the  Temple  standing,  and  teaching  the  people. 

26.  Then  went  the  prefect,  with  the  officers,  and  brought  them 
without  violence ;  for  they  feared  the  people,  lest  they  should  be 
stoned. 

27.  And  when  they  had  brought  them,  they  set  them  before  the 
council.     And  the  high  priest  asked  them, 

>  G.  P.  "their."  The  pronoun  is  wanting  in  the  Alexandrian  and  Camteridge 
manuscripts,  and  in  several  ancient  versions.     Schott  marks  it  as  suspected. 

2  This  is  the  position  of  an  advocate,  or  of  one  who  repels  a  charge. 

"  These  words  of  life.  So  the  Syriac  version  renders  it.  By  hypallage,  the 
pronoun  is  connected  with  a  noun  different  from  that  to  which  it  refers.  See 
Acts  xiii.  26  ;  Rom.  vii.  24. 

*  Lit.  "  old  men."     It  may,  however,  be  understood  of  the  senators. 

^  G.    VVUpiTCtl. 

^  These  words  are  not  in  the  text. 

■^  G.  h  is  for  a-uv. 

^  G.  P.  "without."  This  is  wanting  in  the  Alexandrian,  Cambridge,  and 
Laudian  manuscripts,  and  in  the  ancient  versions.  It  is  cancelled  by  Griesbach, 
Matthias,  Heinrichs,  and  Schott. 

s  G.  iipiu;  Ka)  0.  P.  "the  high  priest  and."  Lachmann  and  Schott  cancel 
these  words,  which  are  not  found  in  the  Alexandrian  and  Cambridge  manuscripts, 
or  in  the  Memphitic  and  Armenian  versions. 

1"  G.  P.  "saying."  This  is  cancelled  by  Griesbach  and  others,  it  not  being 
found  in  the  chief  manuscripts  and  versions. 


OF    THE    APOSTLES.  45 

28.  Saying :  Commanding,  we  commanded^  you  not  to  teach  in 
this  name  :  and  behold  ye  have  filled  Jerusalem  with  your  doctrine, 
and  ye  have  a  mind  to  bring  the  blood  of  this  man  upon  us.^ 

29.  But  Peter  and  the  apostles  answering,  said :  We  ought  to 
obey  God,  rather  than  men. 

30.  The  God  of  our  fathers  hath  raised  up  Jesus,  whom  ye  put 
to  death,  hanging  Him  upon  a  tree. 

31.  Him  hath  God,  with  His  right  hand,  exalted  as  Prince^ 
and  Saviour,  to  give  repentance  to  Israel,'*  and  remission  of  sins. 

32.  And  we  are^  witnesses  of  these  things,^  and  the  Holy 
Ghost,^  whom  God  hath  given  to  all  that  obey  Him. 

33.  When  they  had  heard  these  things,  they  were  cut  to  the 
heart,^  and  they  thought^  to  put  them  to  death. 

34.  But  one  in  the  council  rising  up,  a  Pharisee,  named  Gama- 
liel, a  doctor  of  the  law,  respected  by  all  the  people,  commanded 
the  men^°  to  be  put  forth  a  little  while." 

35.  And  he  said  to  them :  Ye  men  of  Israel,  take  heed  to  your- 
selves what  ye  intend  to  do,  as  touching  these  men. 

36.  For  before  these  days  rose  up  Theodas,  affirming  himself  to 
be  somebody,^  whom  a  number  of  men,  about  four  hundred,  joined, ^^ 
who  was  slain :  and  all,  that  believed  him  were  scattered,  and  brought 
to  nothing." 

'  This  is  a  usual  Hebraism. 

2  To  provoke  the  people  to  avenge  the  death  of  Christ. 

^  G.  ai>^iiyo)i.     It  corresponds  to  the  Hebrew  ^^\i}.     Isai.  xxx.  4 ;  Nehem.  ii.  9. 

*  To  lead  the  Israelites  to  repentance. 

5  G.  P.  "His."  The  pronoun  is  omitted  in  the  Alexandrian  and  Cambridge 
manuscripts,  and  in  the  Syriac,  Ethiopic,  Armenian,  and  other  versions.  Schott 
retains  it. 

^  Facts,  namely,  that  Christ  is  the  Messiah  and  Saviour. 

''  Is  witness  internally  by  his  secret  inspirations. 

^  G.  P.  S'nTrftovro.  V.  dissecabantur :  "  sawed  through."  It  is  a  strong  expres- 
sion of  intense  pain. 

^  They  deliberated  about  putting  them  to  death. 

1°  G.  P.  "  the  apostles."  The  Alexandrian  manuscript,  as  also  the  Memphitic 
and  Armenian  versions,  agree  with  the  Vulgate. 

"  In  capital  cases  it  was  customary  to  remove  the  criminal  from  the  presence 
of  his  judges,  whilst  his  sentence  was  under  consideration. 

'2  Pretending  to  be  an  important  personage. 

"  G.  P.  "joined  themselves."  Knapp,  Schott,  and  others  prefer  the  more 
difficult  reading  vpoa-etKi^n,  which  is  foimd  in  the  Alexandrian  manuscript,  and  in 
the  ancient  versions.  When  followed  by  a  dative,  it  means  to  incline  to  one,  or 
to  follow  him. 

'''  Josephus  speaks  of  a  man  of  this  name,  who  excited  disturbances,  and 


46  THE    ACTS 

37.  After^  this  man  rose  up  Judas  of  Galilee,^  in  the  days  of 
the  enrolling,^  and  drew  away  the  people  after  him ;  he  also 
perished,  and  all,  even  as  many  as  adhered  to  him,  were  dispersed. 

38.  And  now,  therefore,  I  say  to  you,  refrain  from  these  men, 
and  let  them  alone :  for  if  this  counsel  or  work  be  of  men,  it  will 
come  to  nought : 

39.  But  if  it  be  of  God,  ye  cannot  overthrow  it,  lest  perhaps 
ye  be  found  even  to  fight  against  God.  And  they  agreed  with 
him.^ 

40.  And  calling  in  the  apostles,  after  they  had  scourged  them,^ 
they  charged  them  not  to  speak  at  all  in  the  name  of  Jesus,  and 
they  let  them  go. 

41.  And  they  indeed  went  from  the  presence  of  the  council, 
rejoicing,  that  they  were  accounted  worthy  to  endure  ignominy^ 
for  the^  name  of  Jesus. 

42.  And  every  day  they  ceased  not,  in  the  Temple,  and  in 
houses,  to  teach  and  preach  Jesus  the  Christ.^ 

perished,  with  his  followers,  diiring  the  administration  of  Cuspius  Fadus,  in  the 
fourth  year  of  the  empire  of  Claudius.  Antiq.  1.  xx.  5.  Calvin  thinks  that  he  is 
the  person  spoken  of  by  Gamaliel,  and  supposes  that  the  speech  here  recorded 
was  delivered  several  years  after  the  time  commonly  assigned.  Others  generally 
consider  him  to  be  a  different  person,  one  of  the  many  that  stirred  up  the  people 
at  an  earlier  period.  Antiq.  1.  xvii.  24. 

'  This  preposition  is  here  equivalent  to  "  besides."  The  fact  took  place  long 
before,  but  it  is  subjoined  as  another  case  in  point. 

2  He  is  called  by  Josephus  both  a  Gaulonite  and  Galilean,  probably  because 
he  was  born  in  Gaulonitis,  and  dwelt  in  Galilee. 

3  P.  "the  taxing."  The  Greek  term  is  well  rendered  by  the  Vulgate.  This 
enrolment  was  made  by  Quirinus,  after  Archelaus,  son  of  Herod,  had  been  sent 
into  exile  to  Vienna  by  Augustus,  and  his  kingdom  had  been  reduced  to  the  form 
of  a  Roman  province. 

*  So  far  as  to  abstain  from  capital  punishment. 

^  It  was  extreme  cruelty  to  inflict  this  ignominious  punishment  on  men  con- 
victed of  no  crime. 

®  Worth  and  ignominy  are  combined  by  the  figure  oxymoros. 

■^  G.  P.  "His."  Both  the  pronoun  and  noun  are  wanting  in  the  three  chief 
manuscripts. 

8  That  Jesus  is  the  Chkist. 


OF    THE    APOSTLES.  47 


CHAPTER  VL 


The  election  of  seven  deacons,  the  number  of  the  faithful  being  daily  on  the  increase.  The 
fervour  of  Stephen,  who  performed  signs  and  wonders.  The  Jews  attack  him,  and 
failing  to  convince  him,  they  endeavour  to  ci'ush  him  by  false  witnesses. 

1.  And  in  those  days,  the  number  of  the  disciples  increasing, 
there  arose  a  murmuring  of  the  Greeks^  against  the  Hebrews,^ 
that^  their  widows  were  neglected  in  the  daily  ministration.'* 

2.  Then  the  twelve,  calling  together  the  multitude  of  the  disci- 
ples,* said :  It  is  not  reason  ^  that  we  should  leave  the  word  of 
God,^  and  serve  tables.^ 

3.  Wherefore,  brethren,  look  ye  out  among  you^  seven^°  men  of 
good  reputation,  full  of  the  Holy  Ghost  and  wisdom,"  whom  we 
may  appoint^^  over  this  business. 


^  'E^iX^v/sn-iv.  Jews,  whose  vernacular  language  was  Greek.  Some  suppose 
them  to  be  Greek  proselytes ;  but  of  this  there  is  no  evidence. 

2  Jews,  speaking  the  Syro-Chaldee  language,  which  was  popularly  styled  He- 
brew. 

'  This  was  the  matter  of  complaint,  although  not  founded  in  fact. 

*  G.  (S'tciK.cvtci.  The  term  here  plainly  designates  the  charitable  service,  or  re- 
lief, daily  rendered  to  the  poor.  It  is  not  known  that  any  special  officers  had, 
as  yet,  been  appointed  to  exercise  this  "deaconship."  The  Jews  are  said  to 
have  had  three  officers  attached  to  each  synagogue,  for  the  care  of  the  poor. 

5  As  the  complaint  concerned  the  whole  community,  it  was  expedient  to  re- 
medy it  by  a  measure  adopted  with  the  concurrence  of  all. 

^  G.  oix.  apio-'Tov  i7Tiv.  "  This  is  rendered  in  some  versions  nonplacef, — but  by  this 
close  adherence  to  the  primitive  signification,  the  real  sense  is  sacrificed.  The 
Vulgate,  followed  by  Beza,  Casaubon,  Grotius  and  others,  more  accurately  re- 
presents the  sense  by  'non  sequum  est.'  "     Bloomfield. 

''  The  preaching  of  the  Divine  word. 

^  These  were  money-tables,  on  which  the  funds  were  placed  for  distribution. 

9  With  a  view  to  a  choice.  The  apostles  wisely  left  to  the  faithful  the  selec- 
tion of  the  persons  for  an  object,  which  directly  interested  them.  They  reserved 
to  themselves  the  right  to  approve  or  reject  them,  since  they  were  to  invest  them 
with  a  higher  and  sacred  office. 

'"  This  was  a  favourite  number  with  the  Jews,  and  was  adequate  for  the 
occasion. 

^'  These  qualifications  imply  that  they  were  to  exercise  sacred  functions. 

'2  The  power  of  appointment,  or  ordination,  being  reserved  to  the  chief  pastors, 
preliminary  measures,  such  as  the  selection  and  recommendation  of  candidates, 
may  be  arranged  as  may  appear  most  expedient  in  the  variety  of  circumstances 
of  times  and  places,  provided  it  be  by  their  spontaneous  act,  or  with  their  free 
consent. 


48  THE    ACTS 

4.  But  we  will  give  ourselves  continually  to  prayer,  and  to  the 
ministry^  of  the  word. 

5.  And  the  saying  was  liked  by  all  the  multitude.  And  they 
chose  Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost,  and 
Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmenas, 
and  Nicolas,  a  proselyte  of  Antioch.^ 

6.  These  they  set  before  the  apostles :  and  they,  praying,  im- 
posed hands  upon  them.^ 

7.  And  the  word  of  the  Lord"*  increased,  and  the  number  of 
the  disciples  was  multiplied  in  Jerusalem  exceedingly :  a  great 
multitude^  also  of  the  priests  obeyed  the  faith.*' 

8.  And  Stephen,  full  of  grace^  and  fortitude,^  did  great  won- 
ders and  signs  among  the  people. 

9.  Now  there  arose  some  of  the  synagogue,  which  is  called  of 
the  Libertines,^  and  of  the  Cyrenians,  and  of  the  Alexandrians, 
and  of  those,  that  were  of  Cilicia  and  Asia,  disputing  with  Ste- 
phen. 


'  The  same  term  is  here  used  as  in  verse  1,  so  that  two  kinds  of  deaconship 
are  distinguished  ;  the  deaconship  of  the  word,  and  the  deaconship  of  tables.  The 
apostles  applied  themselves  especially  to  the  former,  sharing  it,  however,  with 
those  whom  they  appointed  to  take  charge  of  the  poor. 

2  He  was  a  proselyte  of  justice,  having  been  circumcised,  and  subjected  to  the 
whole  law,  since  otherwise  he  would  not  have  been  admitted  to  communication 
with  the  Jews.  The  rest  were  Hellenistic  Jews,  as  their  Greek  names  indicate. 
They  were  specially  charged  to  provide  for  the  Hellenistic  widows. 

'^  From  this,  it  is  clear  that  they  were  ordained  sacred  ministers.  The  occasion 
of  choosing  and  ordaining  them  arose  from  the  necessity  of  providing  for  the 
widows :  but  the  qualifications  demanded  in  them,  and  the  mode  of  investing 
them  with  the  office,  show  that  they  were  appointed  to  exercise  sacred  functions. 
The  laying  on  of  hands  was  used  from  ancient  times  as  a  manner  of  communi- 
cating power.     Numbers  xxvii.  18. 

■*  G.  P.  "the  word  of  God."  The  Cambridge  manuscript,  and  St.  Chrysostom, 
have  the  Vulgate  reading. 

^  A  considerable  number.  The  miracles,  which  had  recently  been  performed, 
resulted  in  numerous  conversions,  even  among  the  priests,  whose  position  placed 
them  out  of  the  reach  of  ordinary  influences. 

6  Embraced  it  with  docility. 

■^  G.  P.  "faith."  Griesbach  and  Schott  adopt  the  Vulgate  reading,  which  is 
conformable  to  the  Alexandrian  and  Cambridge  manuscripts,  and  to  the  ancient 
versions.  Grotius,  Mill,  Wetstein,  Bengel,  Morus,  RosenmuUer,  and  Kuinoel, 
agree  with  the  Vulgate. 

*  Power,  miraculous  energy. 

3  A  town  in  Libya  was  called  Libertina.  Some  think  that  Jews  reduced  to 
slavery  in  war,  by  the  Bomans,  and  afterward  set  at  liberty,  are  here  meant. 


OF    THE    APOSTLES.  49 

10.  And  they  could  not  resist  the  wisdom  and  the  spirit  that 
spake.^ 

11.  And  they  suborned  men,  to  say,  they  had  heard  him  speak 
words  of  blasphemy  against  Moses,  and  against  God. 

12.  And  they  stirred  up  the  people,  and  the  ancients,  and  the 
scribes :  and,  running  together,  they  seized  and  brought  him  to 
the  council. 

13.  And  they  set  up  false  witnesses,^  who  said :  This  man 
ceaseth  not  to  speak^  words  against  the"*  holy  place,  and  the  law. 

14.  For  we  have  heard  him  say,  that  this  JesuS  of  Nazareth 
shall  destroy  this  place,^  and  shall  change  the  traditions,  which 
Moses  delivered  unto  us. 

15.  And  all  that  sat  in  the  council,  looking  on  him,  saw  his 
face  as  the  face  of  an  angel. ^ 


CHAPTER  VII. 

Stephen  being  allowed  to  reply,  speaks  at  large  of  the  covenant  of  Ood  with  Abraham 
and  his  posterity  ;  of  Moses  and  the  departure  of  the  children  of  Israel  from  Egypt  ; 
of  the  Tabernacle  and  of  the  Temple  of  Solomon ;  and  rebukes  the  Jews,  because  they  and 
their  fathers  always  resisted  the  Holy  Ghost.  On  his  stating  that  he  saw  Jesus  on  the 
right  hand  of  God,  they  stone  him,  the  witnesses  laying  their  garments  at  the  feet  of 
Saul.     He  prays  for  those  who  stone  him,. 

1.  Then  the  high  priest  said  :  Are  these  things  so  ? 

2.  Who  said :  Men^  brethren,  and  fathers,  hear.     The  God  of 

'  They  could  not  answer  him,  so  great  was  the  wisdom  and  power  with  which 
he  spoke. 

^  Perverting  his  meaning. 

^  G.  P.  "  blasphemous."  This  epithet  is  wanting  in  the  Alexandrian,  Parisian, 
and  Cambridge  manuscripts,  and  in  the  ancient  versions.  It  is  cancelled  by  the 
chief  critics. 

*  G.  P.  "this."  It  is  wanting  in  the  Alexandrian,  Cambridge,  and  Laudian 
manuscripts,  and  in  the  ancient  versions.  The  critics  reject  it.  The  Temple  is 
meant. 

5  Christ  foretold  the  destruction  of  the  city  and  Temple„which  Daniel  likewise 
had  foretold  (Dan.  ix.) :  but  it  was  to  be  effected  by  the  Roman  arms. 

8  Bright  and  glorious. 

■^  This  being  a  Greek  idiom,  may  be  omitted.  The  apostle  addresses  the  people 
as  brethren,  the  members  of  the  Sanhedrim  as  fathers. 

4 


50  THE    ACTS 

glory^  appeared  to  our  father  Abraham,  when  he  was  in  Mesopo- 
tamia,^ before  he  dwelt  in  Charan,^ 

3.  And  said  to  him :  "Go  forth  out  of  thy  country,  and  from 
thy  kindred,  and  come  into  the  land  which  I  shall  show  thee." 

4.  Then  he  went  out  of  the  land  of  the  Chaldeans,  and  dwelt  in 
Charan.  And  from  thence,  after  his  father  was  dead,^  He  removed 
him  into  this  land,  wherein  ye  now  dwell. 

5.  And  He  gave*  him  no  inheritance^  in  it,  no,  not  the  pace  of  a 
foot :'  but  He  promised  to  give  it  in  possession  to  him,  and  to  his 
seed  after  him,  when  he  had  no  child.^ 

6.  And  God  said  to  him  :^  "  That  his  seed  should  sojourn  in  a 
strange  country,  and  that  they  should  bring  them^°  under  bondage, 
and  ill-treat  them  four  hundred  years." 

7.  And  the  nation  to  which  they  shall  be  in  bondage   I  will 


'  It  is  a  Hebraism  for  "  the  all-glorious  God." 

^  Mesopotamia,  properly  so  called,  is  the  country  lying  between  the  rivers 
Tigris  and  Euphrates.     Here  it  is  taken  for  Chaldea. 

^  From  Genesis  xii.  1,  it  may  appear,  that  the  vision  was  had  in  Charan;  but, 
according  to  the  Jewish  tradition,  there  were  two  manifestations.  Some,  how- 
ever, think  that  the  sacred  historian  there  relates  the  vision,  which  had  taken 
place  before  the  departure  of  Abraham  from  Mesopotamia. 

*  This  departure  occurred  when  Abraham  was  seventy-five  years  of  age.  His 
father  was  two  hundred  and  five  years  old  at  the  time  of  his  death,  and  conse- 
quently must  have  been  about  one  hundred  and  thirty  years  of  age  at  the  birth 
of  Abraham ;  yet  in  Gen.  xi.  26,  he  is  said  to  have  begot  Abram,  Nachor,  and 
Aran,  when  seventy  years  of  age.  This,  however,  does  not  mean  that  at  that  age 
he  begot  them  all,  or  even  Abram,  who  is  first  named,  on  account  of  the  pro- 
minent part  he  acted.  Those  who  think  that  Abram  was  his  eldest  son,  must 
suppose  a  mistake  in  the  numbers,  through  the  inadvertence  of  copyists. 

5  Had  given  him. 

^  Possession. 

''  A  proverbial  expression  for  none  at  all.  Abraham  and  Jacob  purchased  some 
land,  but  in  small  quantity.  It  was  not  regarded  as  a  portion  of  the  inheritance 
promised  by  God. 

^  As  yet. 

s  Gen.  XV.  13. 

'"  The  Cambridge  manuscript,  the  Memphitic  and  Ethiopic  versions,  as  well  as 
the  Vulgate,  have  the  plural  pronoun.     The  common  Greek  has  the  singular. 

"  This  round  number  is  thought  to  be  used  for  four  hundred  and  thirty.  Gal. 
iii.  17;  Josephus,  Ant.,  ii.  15,  2.  It  includes  the  whole  period,  from  the  pro- 
mise made  to  Abrahatn  to  the  end  of  the  Egyptian  bondage.  The  Israelites  abode 
in  Egypt  only  about  two  hundred  and  forty-three  years ;  or  two  hundred  and 
fifteen,  according  to  some  chronologists.  Four  hundred  and  five  years  elapsed 
from  the  birth  of  Isaac  to  the  departure  from  Egypt. 


OF    THE    APOSTLES.  51 

judge,  "^  said  the  Lord  :  "  and  after  these  things  they  shall  go  out, 
and  shall  worship^  Me  in  this  place." 

8.  And  He  gave  him  the  covenant^  of  circumcision,  and  so" 
he  begat  Isaac,  and  circumcised  him  the  eighth  day :  and  Isaac 
Jacob :  and  Jacob  the  twelve  patriarchs.* 

9.  And  the  patriarchs,  through  envy,  sold  Joseph  into  Egypt ; 
and^  God  was  with  him, 

10.  And  delivered  him  out  of  all  his  tribulations ;  and  He  gave 
him  favour  and  wisdom^  in  the  sight  of  Pharaoh  the  king  of  Egypt, 
and^  he  appointed  him  governor  over  Egypt,  and  over  all  his 
house.^ 

11.  Now  there  came  a  famine  upon  all  Egypt,  and  Chanaan, 
and  great  tribulation :  and  our  fathers  found  no  food.^° 

12.  But  when  Jacob  had  heard  that  there  was  corn"  in  Egypt, 
he  sent  our  fathers  first  :^^ 

13.  And  at  the  second  time"  Joseph  was  known  by  his  brethren, 
and  his  kindred  was  made  known  to  Pharaoh. 

14.  And  Joseph  sending,  called  thither  Jacob,  his  father,  and 
all  his  kindred,  seventy-five  souls. ^"^ 

1  Punish. 

2  The  Greek  tei-m  has  this  force.  • 

^  Precept.  It  was  the  sign  of  the  covenant  which  God  made  with  Abraham 
and  his  race.     Gen.  xvii.  10. 

*  In  compliance  with  the  Divine  mandate.     Gen.  xxi.  2,  4. 
^  Heads  of  tribes.     Gen.  xxv.  25 ;  xxix.  32  ;  xxxv.  22. 

*  Gen.  xxxvii.  28.  "But."  The  Hebrews  often  give  this  force  to  the  copula- 
tive conjunction.  This  fact  served  to  show,  that  the  persecution  which  Christ 
endured  was  no  evidence  of  Divine  displeasure. 

■^  There  is  a  hendiadis.  He  gave  him  favour  with  Pharaoh,  through  his  wisdom 
in  interpreting  dreams  and  giving  counsel.     Gen.  xli.  37. 

^  The  conjunction  serves  here  in  place  of  a  relative,  conformably  to  the  simple 
style  of  antiquity. 

9  Palace. 

'°  Gen.  xlii.  2.     Provender  for  cattle.     It  is,  however,  here  used  for  all  food. 

'^  It  is  in  the  plural  in  the  text,  and  might  be  translated  "  loaves." 

'2  All  the  sons,  but  Benjamin,  were  sent  the  first  time. 

"3  Gen.  xlv.  3. 

'''  In  Gen.  xlvi.  27,  the  Hebrew  text  has  "seventy,"  but  the  Septuagint,  which 
St.  Stephen  seems  to  have  followed,  has  seventy-five.  The  five  added  are  thought 
to  be  sons  of  Manasses  and  Ephraim,  who,  though  born  in  Egypt,  are  included  in 
the  number  of  the  first  settlers,  since  they  belong  to  the  original  stock.  See 
Numbers  xxvi.  A  similar  mode  of  calculating  progeny  is  adopted  in  Gen.  v.  15. 
Philo,  the  Jew,  mentions  both  numbers. 


52  THE    ACTS 

15.  And^  Jacob  went  down  into  Egypt,^  and  he  died,^  and  our 
fathers. 

16.  And  they  were  carried  over  into  Sichem,^  and  were  laid  in 
the  sepulchre,  that  Abraham^  bought  for  a  sum  of  money  of  the 
sons  of  Hemor,  the  son*"  of  Sichem. 

17.  And  when  the  time^  of  the  promise  which  God  had  made^ 
to  Abraham,  drew  near,  the  people  increased,  and  was  multiplied 
in  Egypt, 

18.  Till  another  king^  arose  in  Egypt, ^°  who  knew  not  Joseph." 

19.  This  same  dealing  craftily  with  our  race,  afflicted  our  fathers, 
that  they  should  expose  their  children,  to  the  end  they  might  not 
be  kept  alive. 

1  Lachmann  and  Schott  prefer  the  copulative  conjunction,  whicli  is  found  in 
the  Alexandrian,  Parisian,  and  Laudian  manuscripts,  as  well  as  in  the  Vulgate. 

2  Gen.  xlvi.  3. 

3  Gen.  xlix.  32. 

*  The  bones  of  Joseph  -were  translated  to  Sichem.  Josue  xxiv.  32.  It  was  a 
common  tradition  of  the  Jews,  that  his  brothers  were  likewise  buried  there.  St. 
Jerome  testifies  that  he  saw  there  the  sepulchres  of  the  twelve  patriarchs. 

5  The  purchase  made  by  Abraham  was  from  the  sons  of  Heth.  It  was  a 
double  cave  in  the  direction  of  Mambre,  that  is,  Hebron.  Gen.  xxiii.  16.  Some 
conjecture  that  his  name  has  been  inserted  here  by  mistake,  lAB  having  been 
put  as  an  abbreviation  for  Jacob,  and  the  first  letter  having  been  effaced  by  some 
accident ;  others  think  that  he  made  a  purchase,  since  he  built  an  altar  at  Sichem. 
See  Gen.  xxiii.  20. 

*  The  Greek  has  only  the  definite  article,  which  ordinarily  implies  that  "  son" 
is  understood.  However,  Hemor  was  father  of  Sichem.  Jacob  bought  of  the 
children  of  Hemor,  that  part  of  the  field  in  which  he  pitched  his  tents,  for  a  hun- 
dred lambs,  or,  as  some  understand  it,  a  hundred  pieces  of  money.  Gen.  xxiii. 
19.  There  must  be  some  mistakes  of  copyists  in  this  discourse.  Lightfoot  thinks 
that  the  difficulties  arise  from  the  brief  manner  in  which  the  facts  are  referred 
to.  He  thinks  that  the  sentence  means:  "And  Jacob  and  our  fathers  died,  and 
were  removed  to  Sichem,  and  were  laid  in  sepulchres,  in  that  which  Abraham 
bought  for  money,  and  in  that  which  was  bought  from  the  sons  of  Hemor,  the 
father  of  Sichem." 

■^  For  the  fulfilment. 

^  G.  P.  "had  sworn."  V.  confessus  erat.  The  Vulgate  reading  is  confor- 
mable to  the  Alexandrian  and  Parisian  manuscripts,  and  to  the  version  of  Philo- 
xenus  [in  margine),  as  well  as  to  the  Ethiopic.  Lachmann  and  Schott  believe  it 
to  be  the  primitive  reading.  He  who  makes  a  promise,  acknowledges  his  indebt- 
edness or  obligation.     Exod.  i.  7. 

9  Of  a  different  dynasty.     See  Josephus,  Ant.,  ii.  9,  1. 

1"  G.  P.  have  not  "in  Egypt,"  which,  however,  is  found  in  the  manuscript  of 
Alexandria,  conformably  to  Exod.  i.  8.  It  may  have  been  omitted  to  avoid  the 
repetition. 

"  Cared  not  for  him,  was  hostile  to  him  and  his  race. 


OF    THE    APOSTLES.  53 

20.  At  the  same  time  Moses  was  born/  and  he  was  acceptable 
to  God,^  who^  was  nourished  three  months  in  his  father's  house. 

21.  And  when  he  was  exposed,"*  Pharaoh's  daughter  took  him  up, 
and  nourished  him  for  her  own  son. 

22.  And  Moses  was  instructed  in  all  the  wisdom  of  the  Egyp- 
tians '/  and  he  was  mighty  in  his  words^  and  deeds.'' 

23.  And  when  he  was  full  forty  years  old,^  it  came  into  his 
heart  to  visit  his  brethren,  the  children  of  Israel.^ 

24.  And  when  he  had  seen  one  suffer  wrong,^°  he  defended  him," 
and  striking  the  Egyptian,  he  avenged  him^  who  suffered  the 
injury. 

25.  And  he  thought  that  his  brethren  understood  that  God,  by 
His  hand,  would  save  them  :^^  but  they  understood  it  not. 

26.  And  the  day  following  he  showed  himself  to  them"  when 


1  Exod.  ii.  2 ;   Heb.  si.  23. 

^  G.  dTTiiof  Tw  6fZ.  Beautiful  to  God — divinely  beautiful.  The  Hebrews  ex- 
pressed great  excellence  by  adding  the  name  of  God. 

3  Moses.  The  relative  often  has  a  remote  antecedent,  in  the  Hellenistic 
■writers. 

*  Three  of  the  chief  manuscripts,  which  Lachmann  follows,  support  the  Vulgate 
reading,  in  which  the  case  is  different  from  the  common  text. 

^  In  the  sciences  which  they  cultivated,  namely,  astronomy,  physics,  medicine, 
mathematics,  &c.,  the  Egyptians  enjoyed  the  highest  reputation  for  learning  and 
wisdom. 

^  Although  he  had  a  defect  in  utterance,  a  stammering,  he  was  powerful  in  his 
language,  which  was  persuasive  and  cogent. 

"^  In  the  management  of  affairs. 

^  All  these  details  were  known  only  by  tradition,  since  they  are  not  stated  in 
the  ancient  Scripture. 

®  In  order  to  ascertain  their  real  pondition,  that  he  might  afford  them  relief. 
Having  been  informed  of  his  origin,  he  preferred  to  share  the  lot  of  his  brethren 
to  the  honours  which,  as  the  adopted  son  of  Pharaoh's  daughter,  he  might  have 
enjoyed.     Heb.  xi.  24. 

'0  Exod.  ii.  12.     Beaten. 

'•  The  term  expresses  the  warding  off  of  an  attack.     It  was  an  act  of  defence. 

'2  From  the  utter  neglect  of  the  rulers  to  protect  the  lives  of  the  Israelites,  they 
were,  as  in  a  state  of  nature,  left  to  use  their  natural  right  to  repel  unjust  ag- 
gression. Moses,  as  their  friend  and  brother,  exercised  this  right.  He  may  not, 
however,  have  designed  to  kill  the  assailant.  St.  Augustin  supposes  him  to  have 
acted  throiigh  passion,  although  from  zeal  for  justice,  and  considers  his  sin  to  be 
an  earnest  of  what  might  be  expected  from  that  zeal,  when  purified  by  Divine 
grace.     Vide  1.  xxii.  contra  Faustum,  c.  Ixx. 

'3  Moses  conceived  that  the  Israelites  seeing  him  interpose  in  their  defence, 
would  regard  him  as  divinely  raised  to  deliver  them  from  oppression. 

'^  He  came  unexpectedly  before  some  of  those  who  were  quarrelling.    Exod.  ii.  13. 


54  THEACTS 

they  were  at  strife ;  and  he  woukl  have  reconciled  them  in  peace/ 
saying :  Men,  ye  are  brethren,  why  hurt  ye  one  another  ? 

27.  But  he  that  did  the  injury  to  his  neighbour,  thrust  him 
away,^  saying :  Who  hath  appointed  thee  prince  and  judge  over  us? 

28.  What,  wilt  thou  kill  me,  as  thou  didst  yesterday  kill  the 
Egyptian  ? 

29.  And  Moses  fled  at  this  word:  and  he  became  a  sojourner^ 
in  the  land  of  Madian,  where  he  begat  two  sons. 

30.  And  when  forty  years  were  expired,  there  appeared  to  him, 
in  the  desert  of  Mount  Sinai,^an  angel  in  the  fire  of  a  flame  of  a  bush.* 

31.  And  Moses  seeing  it,  wondered  at  the  sight.  And  as  he 
drew  near  to  view  it,  the  voice  of  the  Lord  came  to  him,  saying : 

32.  "  I  am  the  God  of  thy  fathers,  the  God  of  Abraham,  the 
God  of  Isaac,  and  the  God  of  Jacob."  And  Moses  being  terrified, 
durst  not  behold. 

33.  And  the  Lord  said  to  him  :  "  Loose  the  shoes  from  thy  feet: 
for  the  place  wherein  thou  standest  is  holy  ground.^ 

34.  Seeing  I  have  seen^  the  affliction  of  My  people  which  is  in 
Egypt,  and  I  have  heard  their  groaning,  and  am  come  down  to 
deliver  them.     And  now  come,  and  I  will  send  thee  into  Egypt." 

35.  This  Moses,  whom  they  denied  saying :  Who  hath  appointed 
thee  prince  and  judge  ?  him  God  sent  prince  and  redeemer,^  by 
the  hand  of  the  angel,  who  appeared  to  him  in  the  bush. 

36.  He  brought  them  out,  doing  wonders  and  signs  in  the  land 
of  Egypt,  and  in  the  Red  Sea,  and  in  the  desert,  forty  years.^ 

37.  This  is  that  Moses  who  said  to  the  children  of  Israel :  "A 

'  He  strongly  urged  them  to  be  reconciled. 

2  The  term  is  sometimes  understood  of  the  rejection  of  interference,  without 
any  external  act  of  repulse. 

3  An  exile. 

*  Exod.  iii.  2.  The  vision  is  said  to  have  occurred  near  Horeb.  Sinai  and 
Horeb  are  two  peaks  of  the  same  mountain. 

5  This  literally  represents  the  more  approved  reading. 

6  The  removal  of  the  sandals  was  a  token  of  respect,  the  person  treading  more 
softly  on  the  ground,  and  with  clean  feet,  the  dust  being  cast  away  with  the  san- 
dals. Slaves  were  barefooted  ;  whence  the  appearing  before  God  in  this  way  was 
a  virtual  acknowledgment  of  subjection  and  dependence. 

''  A  well-known  Hebraism.  G.  P.  "  I  have  seen,  I  have  seen."  Schott  follows 
the  Vulgate  reading. 

8  As  one  who  paid  a  ransom.  From  the  rejection  of  Moses  by  the  Israelites, 
he  intimates  that  the  rejection  of  Christ  by  the  Jews  is  not  without  precedent 
in  the  history  of  their  fathers. 

9  Exod.  vii.,  viii.,  ix.,  x.,  xi.,  xiv. 


OF    THE    APOSTLES.  55 

prophet  wilP  God  raise  up  to  you  of  your  own  brethren,  as  myself: 
Him  shall  ye  hear."^ 

38.  This  is  he  that  was  in  the  church^  in  the  wilderness,  with 
the  angel  who  spake  to  him  on  Mount  Sinai, "•  and  with  our  fathers : 
who  received  the  words  of  life^  to  give  to  us. 

39.  Whom  our  fathers  would  not  obey ;  but  they  thrust  him 
away,  and  in  their  hearts  they  turned  back  into  Egypt.® 

40.  Saying  to  Aaron  ;  "  Make  us  gods^  to  go  before  us  ;  for  as 
for  this  Moses,  who  brought  us  out  of  the  land  of  Egypt,  we  know 
not  what  is  become  of  him." 

41.  And  they  made  a  calf  ^  in  those  days,  and  offered  sacrifice 
to  the  idol,  and  rejoiced  in  the  works  of  their  own  hands. 

42.  And  God  turned,^  and  gave  them  up^°  to  serve  the  host  of 
heaven,"  as  it  is  Avritten  in  the  book  of  the  prophets :  "  Did  ye  offer 
to  Me  victims  and  sacrifices  for  forty  years  in  the  desert,  0  house 
of  Israel  V^ 

43.  And  ye  took  unto  you  the  tabernacle  of  Moloch,"  and  the 
star  of  your  god  Rempham,"  figures  which  ye  made,  to  adore 
them.     And  I  will  carry  you  away  beyond  Babylon."" 

'  G.  P.  "  the  Lord  your  God."  The  pronoun  is  omitted  in  three  of  the  chief 
manuscripts,  and  in  several  versions.  Griesbach  rejects  it,  and  inclines  to  omit 
"Lord."  2  j)eut,  xviii.  15. 

^  In  the  assembly  of  the  people  when  the  law  was  promulgated. 

■•  Exod.  xix.  3.     Acting  as  mediator  between  God  and  the  people. 

5  Life-giving  oracles ;  laws  whose  observance,  accompanied  by  faith  in  the 
Redeemer,  tended  to  secure  life  eternal.     Deut.  xxxii.  47. 

^  Longing  for  its  material  enjoyments.  '  Images  of  gods.     Exod.  xxxii.  1. 

^  The  calf  was  made  probably  in  imitation  of  Apis,  the  chief  Egyptian  idol, 
which  was  in  the  form  of  a  calf. 

3  It  maybe  a  Hebraism  for  His  abandoning  them  again  to  idolatry,  which  they 
had  already  committed  in  Egypt.  Ezech.  xx.  7,  8,  24.  Some  understand  it  to 
mean  that  God  turned  away  from  them. 

'"  The  withdrawal  of  Divine  grace  and  abandonment  of  sinners  to  their  own  evil 
propensities  are  a  just  punishment  of  their  perversity.  God  is  said  to  give  them 
up,  because  He  forsakes  them. 

"  The  sun,  moon,  and  stars.     2  Par.  xxxiii.  5  ;  Jer.  xix.  13. 

•2  Amos  V.  2-5.  Sacrifices  to  God  were  offered  in  the  desert  on  occasion  of  the 
dedication  of  the  tabernacle.  Exod.  xxiv.  4;  Numbers  vii.  9.  But,  with  this 
exception,  they  were  not  offered  during  that  long  period.  Idolatry,  however,  did 
not  constantly  prevail.     See  Numbers  xxiii.  21. 

'^  This  is  thought  to  have  been  a  case  in  which  the  idol  was  contained. 

'^  This  is  believed  to  be  Saturn,  worshipped  as  a  star.  The  Fcijrew  text  of  the 
prophet  Amos  has  n-^  which  is  explained  of  the  star  of  Saturn.  The  Septuagint 
rendered  it  Rempham,  which  is  said  to  be  the  correspox»asig  name  in  the  Egyptian 
tongue.  dS  •«  ' 

'*  Amos  speaks  of  Damascus,  for  which  Stephen  substitutes  Babylon,  designating 


56  THEACTS 

44.  The  tabernacle  of  the  testimony^  was  with  our  fathers  in 
the  desert,  as  God  ordained  for  them,  speaking  to  Moses,  that  he 
should  make  it  according  to  the  form  which  he  had  seen. 

45.  Which^  also  our  fathers  with  Jesus^  receiving,^  brought 
into  the  possession  of  the  Gentiles,  whom  God  drove  out  before  the 
face  of  our  fathers,  unto  the  days  of  David, ^ 

46.  Who  found  grace  before  God,^  and  desired  to  find  a  taber- 
nacle for  the  God  of  Jacob. '^ 

47.  But  Solomon  built  him  a  house '} 

48.  Yet  the  Most  High  dwelleth  not  in  buildings  made  with 
hands,^  as  the  prophet  saith : 

49.  "  Heaven  is  My  throne,  and  the  earth  My  footstool.  What 
house  will  ye  build  Me,  saith  the  Lord,  or  what  is  the  place  of  My 
resting  ? 

50.  Hath  not  My  hand  made  all  these  things  ?"^° 

51.  Ye  stifi-necked"  and  uncircumcised  in  heart  and  ears,^  ye 
always  resist  the  Holy  Ghost  '}^  as  your  fathers,  so  ye  also. 

the  place  of  their  captivity  more  explicitly  than  the  prophet.  They  were  carried 
away  to  Babylon,  which  was  far  beyond  Damascus.  Some  of  them  were  carried 
into  Persia,  which  is  beyond  Babylon.     2  Macch.  i.  19. 

'  The  tent  whence  God  intimated  his  will.     Exod.  xxv.  40. 

2  The  tabernacle. 

3  Under  the  guidance  of  Josue.     See  Josue  iii.  14  ;  Heb.  viii.  9. 
*  As  it  were  from  the  hands  of  Moses. 

^  The  total  extirpation  of  the  heathen  occupants  of  the  land  was  not  effected 
before  the  days  of  David. 

^  1  Kings  xvi.  13.  ''  Ps.  cxxxi.  5.  ^3  Kings  vi.  1. 

^  G.  P.  "temples."  The  four  chief  manuscripts,  three  in  cursive  characters, 
and  several  ancient  versions,  omit  the  noun,  as  does  the  Vulgate  likewise,  which 
has  "in  manufactis."  I  have  inserted  the  word  buildings,  as  the  adjective  can- 
not stand  alone.    Infra  xvii.  24. 

'"  Isai.  Ixvi.  1.     The  latter  verse  is  in  an  affirmative  form  in  the  text. 

'^  Stephen  here  discontinues  his  historical  review,  and  abruptly  reproaches  his 
hearers  in  the  severest  language.  From  the  facts  which  he  had  rapidly  glanced 
at,  it  was  clear  that  their  ancestors  had  frequently  provoked  the  Divine  wrath, 
and  had  resisted  Moses,  as  they  themselves  resisted  Christ,  whom  he  predicted.  He 
had  shown  that  God  was  worshipped  before  the  tabernacle  was  erected,  and  that 
His  worship  was  not  confined  to  it,  since  He  dwells  not  in  material  buildings.  Pro- 
bably perceiving  their  impatience  and  disposition  to  interrupt  him,  he  suddenly 
breaks  into  invectives,  after  the  manner  of  the  prophets.  St.  Chrysostom 
asks,  "Why  does  he  speak  with  such  severity  ?  Being  about  to  die,  he  opened 
his  mind  freely,  f'-r  I  suppose  his  approaching  death  was  revealed  to  him." 

12  Men  whose  affections  were  not  regulated,  whose  understanding  was  not  open 
to  truth.  He  insinuates^^^^t  circumcision  of  the  flesh  could  not  avail  them,  whilst 
they  were  not  mentally  ^^sciplined. 

•3  The  Jews  had  some  idea  of  the  Holy  Spirit,  although  not  as  of  a  distinct 
person  of  the  Godhead.    Stephen  reproaches  them  with  resisting  His  inspirations. 


OF    THE    APOSTLES.  57 

52.  Which  of  the  prophets  did  not  your  fathers  persecute?* 
And  they  slew  them  who  foretold  of  the  coming  of  the  Just  One,^ 
of  whom  ye  have  been  now  betrayers  and  murderers.^ 

53.  Ye  who  received  the  law  through  the  ministry''  of  angels, 
and  have  not  kept  it. 

54.  Now  hearing  these  things  they  were  cut  to  the  heart/  and 
they  gnashed  with  their  teeth  at  him. 

56.  But  he  being  full  of  the  Holy  Ghost,  looking  up  steadfastly 
to  heaven,  saw  the  glory  of  God,*"  and  Jesus  standing^  on  the 
right  hand  of  God.  And  he  said :  Behold  I  see  the  heavens 
opened,  and  the  Son  of  Man  standing  on  the  right  hand  of 
God. 

56.  And  they  crying  out  Avith  a  loud  voice,  stopped  their  ears,^ 
and  with  one  accord  ran  violently  upon  him. 

57.  And  casting  him  forth  out  of  the  city,  they  stoned  him  :^ 
and  the  Avitnesses*"  laid  down  their  garments"  at  the  feet  of  a 
young  man,^  whose  name  was  Saul. 

58.  And  they  stoned  Stephen,  invoking,*^  and  saying :  Lord 
Jesus,  receive  my  spirit." 

59.  And  falling  on  his  knees,  he  cried  with  a  loud  voice,  saying : 

'  It -was  notorious  that  most  of  the  prophets  had  been  objects  of  persecution; 
of  which,  however,  the  historic  details  have  not  come  down  to  us. 
2  Christ. 
^  By  delivering  Him  to  Pilate,  and  calling  for  His  death. 

*  G.  eU  S'lXTAyoi;  uyyixuv.  V.  in  dispositione  angelorum.  The  received  version, 
both  Protestant  and  Catholic,  is,  "by  the  disposition  of  angels."  As  this  is  obscure, 
I  have  ventured  to  substitute  "ministry,"  as  Martini  has  done  in  his  Italian  ver- 
sion, and  Allioli  in  the  German  translation.  The  text  is  equivalent  to  the  law 
promulgated  by  angels:  Aiaraj-eic  i't  ayyif^cr)/.     Gal.  iii.  19. 

^  Lit.     They  were  sawed. 

^  A  manifestation  of  Divine  glory  was  made  to  him. 

^  This  position  suited  Him  as  looking  on  His  servant,  and  encouraging  him  in 
his  struggle. 

8  To  show  their  horror  of  what  he  had  just  testified,  which  they  regarded  as 
an  impious  falsehood. 

*  This  is  again  stated  in  the  following  verse,  with  some  particulars  attending 
it.     Such  repetitions  are  familiar  in  Scripture. 

'"  It  devolved  on  them  to  commence  the  execution  of  the  sentence. 

"  The  outer  garments  were  laid  aside  on  such  occasions. 

'-  This  does  not  here  mean  a  youth.  Saul  is  thought  to  have  been  thirty  years 
of  age,  or  more. 

'3  P.  inserts  God  in  italics. 

'*  Here  prayer  is  offered  to  Christ,  and  salvation  is  asked  of  Him,  which  shows 
His  Divinity. 


58  THE    ACTS 

Lord,  lay  not  this  sin  to  their  charge.^  And  when  he  had  said 
this,  he  fell  asleep^  in  the  Lord.  And  Saul  was  consenting  to  his 
death.^ 


CHAPTER  VIII. 

In  consequence  of  the  persecution,  all  but  the  apostles  are  dispersed,  whilst  Saul  lays 
waste  the  Church.  Philip  converts  many  in  Samaria,  and  among  them  baptizes 
Simon,  the  magician.  Peter  and  John,  being  sent  by  the  apostles,  obtain  the  Holy 
Ghost  for  the  faithful  of  Samaria,  by  prayer  and  the  laying  on  of  hands.  Simon, 
wishing  to  purchase  the  power  of  giving  the  Holy  Ghost,  is  severely  rebuked  by  Peter. 
Philip  is  sent  by  an  angel  to  the  eunuch,  whom  he  baptizes,  on  his  professing  the  faith, 
and  is  subsequently  transported,  by  the  Spirit,  to  Azotus. 

1.  And,  at  that  time,^  a  great  persecution  was  raised  against 
the  Church,  which  was  at  Jerusalem,  and  they  were  alP  dispersed 
through  the  countries  of  Judea  and  Samaria,  except  the  apostles.® 

2.  And  devout  men  buried^  Stephen,  and  made  great  mourning® 
over  him. 

3.  But  Saul  made  havoc  of  the  Church,  entering  in  from  house 
to  house,^  and  dragging  away  men  and  women, ^°  committed  them 
to  prison. 


'  A  beautiful  example  of  forgiveness,  and  of  the  efficacy  of  prayer  inspired  by 
charity !  St.  Augustin  remarks,  "  If  Stephen  had  not  prayed,  the  Church  would 
not  have  had  Paul."     Serm.  IV.,  de  Sanctis. 

2  With  entire  tranquillity  of  mind.  The  words  "  in  the  Lord,"  are  not  in  the 
text. 

^  This  last  clause  begins  the  next  chapter  in  G.  P. ;  Bengel  adopts  the  Vulgate 
division. 

■•Lit.  "day." 

5  Most  of  the  faithful.  General  expressions  are  not  to  be  taken  strictly.  This 
dispersion  served  to  diffuse  the  Gospel,  so  that  the  persecution  was  the  occasion 
of  the  faith  being  spread  abroad. 

^  The  apostles  contrived  to  keep  themselves  concealed,  awaiting  the  manifes- 
tation of  the  Divine  will,  and  attending  to  the  care  of  such  of  the  faithful  as 
remained  at  Jerusalem,  whilst  most  of  their  brethren  were  scattered  abroad. 

'  ^vnndfAia-sLv.  V.  curaverunt.  It  is  put  for  all  that  appertains  to  the  interment, 
as  washing,  embalming,  &c. 

8  Striking  their  breasts,  through  sorrow,  and  performing  other  funeral  rites. 

3  This  shows  the  diligence  with  which  he  sought  out  the  followers  of  Christ  for 
punishment. 

'°  Neither  sex  was  spared. 


OF    THE    APOSTLES.  59 

4.  They,  therefore,  who  were  dispersed,  went  about  preaching 
the  word  of  God.^ 

5.  And  Philip,^  going  down  to  the^  city  of  Samaria,  preached 
the  Christ  to  them.'* 

6.  And  the  people*  were  attentive^  to  those  things  which  were 
said  by  Philip,  with  one  accord^  hearing  and  seeing  the  mira- 
cles which  he  did. 

7.  For  many  of  them  who  had  unclean  spirits,  crying  with  a 
loud  voice,  went  out.^ 

8.  'And  many  taken  with  the  palsy,  and  lame,  were  cured. 

9.  There  was,  therefore,  great  joy  in  that  city.  Now,  a  certain 
man,  named  Simon,  who  before  had  been  a  magician  in  that  city, 
seducing^  the  people'"  of  Samaria,  giving  out  that  he  was  some 
great  one  : 

10.  To  whom  they  all  gave  ear,  from  the  least  to  the  greatest, 
saying:  This  man  is  the  power  of  God,  which  is  called  great." 

11.  And  they  were  attentive  to  him,  because,  for  a  long  time, 
he  had  bewitched  them  with  his  sorceries. 

12.  But  when  they  had  believed  Philip  preaching  of  the  king- 


•  Such  among  them  as  were  authorized,  evangelized, — that  is,  announced  the 
Gospel,  the  others  made  it  known  by  their  conversation  and  conduct.  G.  P.  have 
not:   "  of  God." 

2  The  deacon. 

^  It  might  be  rendered  "  a  city,"  since  the  definite  article  is  not  in  the  text.  It 
is,  however,  generally  understood  of  the  chief  city,  which,  according  to  Josephus, 
was  Sichem.  Ant.  1.  xi.  c.  xiii.  After  its  destruction  by  Hyrcanus,  it  was 
rebuilt  by  Herod  the  Great,  who  named  it  Sebaste,  that  is  Augusta,  in  honour  of 
Augustus. 

''  Proclaimed  Jesus  as  the  Messiah. 

^  Lit.  "  crowds." 

®  G.  7rfo<riix,o^.  V.  intendebant.  This  verb  is  frequently  used  by  St.  Luke. 
Some  noun  is  understood,  varying  according  to  circumstances.  See  infra  v. 
10,  11. 

■^  The  punctuation  of  the  Vulgate  refers  this  to  the  participle  which  follows  : 
"hearing  with  one  accord:"  but  the  text  refers  it  rather  to  the  preceding  verb  : 
so  that  all  the  citizens  with  one  accord  were  attentive  to  the  things  said  by  Philip. 
The  sense  is  the  same. 

^  The  sense  is :  unclean  spirits  crying  with  a  loud  voice,  went  out  of  many  who 
had  been  possessed  by  them. 

^  Amazing,  exciting  to  ecstasy. 

1"  Lit.  The  nation. 

"  He  might  be  so  styled  as  appearing  invested  with  Divine  power,  or  as  the 
agent  of  a  heavenly  spirit,  the  Greek  term  $6va.fAK  being  sometimes  used  to  denote 
a  spirit. 


m  T  H  E    A  C  T  S 

dom  of  God,  in^  the  name  of  Jesus  Christ  they  were  baptized, 
men  and  women. 

13.  Then  Simon  himself  also  believed:^  and,  being  baptized, 
he  stuck  close  to  Philip.  Seeing  also  the  signs  and  exceeding 
great  miracles^  which  were  done,  he  was  filled  with  astonishment."* 

14.  Now  when  the  apostles,  who  were  in  Jerusalem,  had  heard 
that  Samaria^  had  received  the  word  of  God,  they  sent''  unto  them 
Peter  and  John. 

15.  Who,  when  they  were  come,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost.'' 

16.  For  He  was  not  as  yet  come  upon  any  of  them  :^  but  they 
were  only  baptized  in  the  name  of  the  Lord  Jesus.^ 

17.  Then  they  laid  their  hands  upon  them,  and  they  received 
the  Holy  Ghost.^" 

18.  And  when  Simon  saw  that,  by  the  imposition  of  the  hand" 
of  the  apostles,  the  Holy  Ghost  was  given,^  he  ofiFered  them  money, 

19.  Saying :  Give  me  also  this  power,  that  on  whomsoever  I 
shall  lay  hands,  he  may  receive  the  Holy  Ghost. ^^  But  Peter  said 
to  him : 


'  G.  P.  "  and."  The  Greek  text  unites  the  name  of  Christ  with  the  kingdom  of 
God,  as  the  subjects  of  the  preaching  of  Philip,  and  does  not  state  how  they  were 
baptized. 

2  From  this  it  may  be  inferred  that  he  conceived  true  faitli,  from  which  he 
afterwards  fell  away.  St.  Irenseus,  however,  thinks  that  he  only  affected  to  be- 
lieve.    L.  1,  c.  XX.  Adv.  Hser. 

'^  V.  Virtutes  maximas.    The  adjective,  in  the  text,  is  in  the  positive  degree. 

■*  Lit.   "  he  was  ecstatic."     V.  Stupens  admirabatur. 

^  Its  citizens. 

^  Urged  them  to  go.  It  was  their  prerogative  as  prelates  of  the  church  to 
communicate  the  Holy  Ghost,  by  the  imposition  of  hands  and  prayer. 

"^  This  was  clearly  the  object  of  their  journey. 

^  They  had  not  received  His  special  gift,  although  they  were  born  of  water  and 
the  Holy  Ghost. 

^  By  His  authority,  and  in  the  manner  appointed  by  Him. 

'°  His  strengthening  grace.  "What  took  place  among  the  Samaritans,"  ob- 
serves St.  Cyprian,  "  is  now  performed  with  us  likewise,  since  those  who  are 
baptized  in  the  church  are  presented  to  the  prelates  of  the  church,  and  by  our 
prayer  and  the  laying  on  of  our  hands,  obtain  the  Holy  Ghost,  and  are  made  per- 
fect by  the  seal  of  the  Lord."     Ep.  Ixxiii.  ad  Jubajanun. 

!•  G.  P.  "hands." 

•2  Miraculous  gifts  attended  the  communication  of  the  Holy  Ghost,  which  ren- 
dered the  fact  clear  and  sensible  to  the  bystanders. 

'3  It  appears  that  he  had  not  received  miraculous  gifts,  as  the  others  had,  and 
probably  had  not  been  confirmed.     He  wished  to  have  the  power  of  communi- 


OFTHEAPOSTLES.  61 

20.  Thy  money  be  with  thee  to  perdition/  because  thou  hast 
thought  that  the  gift  of  God  may  be  purchased  with  money. 

21.  Thou  hast  no  part,  nor  lot,^  in  this  matter.  For  thy  heart  is 
not  right  in  the  sight  of  God. 

22.  Repent,  therefore,  of  this  thy  wickedness :  and  pray  to 
God,  if  perhaps^' this  thought*  of  thy  heart  may  be  forgiven 
thee. 

23.  For  I  see  that  thou  art  in  the  gall  of  bitterness,*  and  in  the 
bonds  of  iniquity.^ 

24.  Then  Simon  answering,  said :  Pray  ye^  for  me  to  the  Lord, 
that  none  of  these  things,  which  ye  have  spoken,  may  come  upon 
me. 

25.  And  they  indeed  having  testified^  and  spoken  the  word  of 
the  Lord,  returned  to  Jerusalem,  and  preached  the  Gospel  to  many 
places^  of  the  Samaritans. 

26.  Now  an  angel  of  the  Lord  spake  to  Philip,^"  saying :  Arise, 

eating  them  to  others.  He  Confounded  them  with  the  Holy  Ghost,  because  they 
were  obtained,  when  the  apostles  prayed  that  the  Holy  Ghost  might  come  upon  the 
disciples. 

'  This  language,  which  has  the  form  of  an  imprecation,  is  directed  to  express 
the  heinousness  of  the  sin  of  seeking  to  purchase  sacred  powers,  or  gifts,  which 
from  Simon  is  denominated  simony.  Peter  did  not  wish  his  perdition :  but  he 
pointed  to  it  as  the  consequence  of  his  perverse  disposition,  in  order  by  the  great- 
ness of  the  punishment  to  deter  men  from  its  commission.  The  language  is  com- 
minatory,  or  prophetic,  like  many  passages  of  the  Psalms.  ■  "The  simoniacal 
heresy,"  observes  St.  Gregory  the  Great,  "  which  was  the  first  to  assail  the 
church,  was  stricken  down  at  its  very  rise  by  the  sword  of  apostolical  vengeance, 
and  was  condemned."    L.  vii.  P^eg.  ep.  114. 

*  These  two  terms  correspond  in  meaning,  and  are  used  more  fully  to  express, 
that  Simon  had  no  interest  whatever  in  this  matter,  no  hope  of  obtaining  this 
power. 

^  This  doubtful  mode  of  speaking  implies  no  doubt  of  the  readiness  of  God  to 
forgive  the  penitent :  but  it  was  doubtful  that  a  sinner  so  full  of  guile  would  ever 
repent. 

*  Device. 

5  Bitter  gall,  as  a  root  producing  a  bitter  or  poisonous  plant.  See  Deut.  xxix. 
18  ;  Heb.  xii.  15. 

^  Held  fast  by  iniquitous  views  and  attachments.  St.  Irenteus  relates  this 
fact  in  the  words  of  St.  Luke.     L.  1,  c.  xx.  Adv.  Hjer. 

^  He  addressed  both  apostles.  He  desired  to  escape  the  evils  with  which  he 
was  threatened;  but  he  did  not  repent  effectually. 

^  Declared  it,  and  proved  it  to  have  been  revealed. 

^  G.  xwcc3(c.     P.  villages.     V.  regionibus. 

'"  It  seems  that  there  was  an  external  apparition.  The  words,  however,  might 
be  understood  of  a  secret  inspiration. 


62  THEACTS 

and  go  towards  the  south,  to  the  way  that  goeth  down  from  Jeru- 
salem unto  Gaza :  this  is  desert.^ 

27.  And  rising  up,  he  went.  And  behold,  a  man  of  Ethiopia,  a 
eunuch,^  of  great  authority  under  Candace,^  the  queen  of  the 
Ethiopians,''  who  was  over  all  her  treasures,  had  come  to  Jerusa- 
lem to  worship.* 

28.  And  he  was  returning,  sitting  in  his  chariot,  and*'  reading 
Isaiah  the  prophet. 

29.  And  the  Spirit  said  to  Philip  :  Go  near,  and  join  thyself  to 
this  chariot. 

30.  And  Philip  running  thither,  heard  him  reading  the  prophet 
Isaiah,  and  he  said :  Thinkest  thou  that  thou  understandest  what 
thou  readest  ? 

31.  Who  said :  And  how  can  I,  unless  some  man  show  me  !^ 
And  he  desired  Philip  to  come  up  and  sit  with  him. 

32.  And  the  place  of  the  Scripture  which  he  was  reading,  was 
this  :  "  He  was  led  as  a  sheep  to  the  slaughter :  and  like  a  lamb 
dumb  before  his  shearer,  so  He  opened  not  His  mouth. 

33.  In  humility,^  His  judgment  was  taken  away.^  His  genera- 
tion^°  who  shall  declare,  for  His  life  shall  be  taken  from  the  earth  ?" 

34.  And  the  eunuch,  answering  Philip,  said  :  I  beseech  thee,  of 
whom  doth  the  prophet  speak  this,  of  himself  or  of  some  other  ? 


'  The  .Jews,  in  consequence  of  a  massacre  of  twenty  thousand  of  their  number 
at  Cesarea,  had  recently  overrun  Syria  and  its  environs,  and  had  demolished 
Anthedon  and  Gaza.     See  Josephus,  B.  1.  ii.  ch.  xix.  alias  xxxiii. 

2  It  being  usual  to  set  such  persons  in  offices  of  the  palace,  the  term  was 
employed  for  an  officer  of  court,  without  reference  to  his  bodily  condition. 

"  This  name  was  common  to  many  queens.     Plin.  H.  N.  6,  29. 

■*  The  peninsula  of  Meroe,  in  Africa,  to  the  south  of  Egypt. 

^  He  was  a  proselyte.  Eunuchs  could  not  be  received  as  proselytes  ;  but  he 
appears  to  have  been  such  only  in  name. 

^  G.  P.  omit  the  conjunction,  which,  however,  is  adopted  by  Griesbach. 

■^  "  Valcknaer  justly  commends  the  shrewd  remark  of  Grotius,  that  this  eunuch 
did  not  find  the  Scriptures  so  perspicuous  as  they  are  now  made,  not  only  by  low 
handicraftsmen,  shoemakers  and  tailors,  but  even  by  women."     Bloomfield. 

^  Isaiah  liii.  7.  In  His  lowly  state.  This  text  is  here  quoted  from  the 
Septuagint. 

^  To  "take  away  his  judgment,"  is  a  proverbial  expression  for  oppressing  a 
man  by  unjust  judgment. 

I"  This  is  commonly  understood  of  His  Divine  origin,  His  procession  from  the 
Father,  which  is  ineffable.  It  may  also  be  referred  to  the  whole  history  of  His 
life  and  death ;  or  to  the  age  in  which  He  lived,  the  period  of  His  manifestation 
and  reign. 


OF    THE    APOSTLES.  63 

35.  Then  Philip,  opening  his  mouth/  and  beginning  at  this 
Scripture/  preached  to  him  JesuS. 

36.  And  as  they  went  on  the  way,  they  came  to  a  certain  water  : 
and  the  eunuch  said :  See,  here  is  water,  what  doth  hinder  me  to  be 
baptized  ?-' 

37.  And  Philip  said :  If  thou  believest  with  all  thy  heart,  thou 
mayest :  and  he  answering,  said :  I  believe  that  Jesus  Christ  is 
the  Son  of  God." 

38.  And  he  commanded  the  chariot  to  stand  still:  and  they 
both  went  down  into  the  water,  Philip  and  the  eunuch,  and  he  bap- 
tized him. 

39.  And  when  they  were  come  up  out  of  the  water,  the  Spirit 
of  the  Lord  took  away  Philip,^  and  the  eunuch  saw  him  no  more. 
And  he  went  on  his  way  rejoicing.^ 

40.  But  Philip  was  found  in  Azotus,'  and,  passing  through,  he 
preached  the  Gospel  to  all  the  cities,  till  he  came  to  Cesarea.^ 


CHAPTER  IX. 

The  wonderful  conversion  of  Saul,  the  Lord  appearing^  to  him,  and  sending  Ananias 
to  baptize  him.  After  his  baptism  he  maintains  most  strenuously  at  Damascus  that 
Jesus  is  the  Christ.  The  disciples  let  him  down  by  the  wall  on  account  of  the  designs 
of  the  Jews  against  him.  Barnabas  conducts  him  to  the  apostles  at  Jerusalem,  whence 
he  goes  to  Tarsus  to  escape  a  plot  against  his  life.  Peter  cures  Eneas,  the  paralytic,  at 
Lydda,  and  raises  Tabitha  to  life  in  Joppe. 

1.  And  Saul,^  yet^°  breathing  out  threatenings  and  slaughter 
against  the  disciples  of  the  Lord,  went  to  the  high  priest," 

•  A  Hebrew  pleonasm  for  beginning  to  speak  diffusely. 

^  Expounding  and  applying  it. 

^  Philip  had  instructed  him  in  the  necessity  of  baptism. 

■•  This  profession  of  faith  is  expunged  by  Griesbach  and  others ;  but  is  found  in 
the  Alexandrian  manuscript,  which  Thomas  of  Charkel  examined  in  the  convent 
of  the  monks  of  St.  Anthony,  and  in  the  manuscript,  E.  It  was  also  read  by  St. 
Irenseus. 

^  In  a  preternatural  manner. 

®  In  his  baptism  and  the  graces  which  accompanied  it. 

■'  A  town  to  the  north  of  Gaza,  at  about  thirty  miles'  distance. 

«  Formerly  called  the  tower  of  Strato.  It  was  situated  on  the  Mediterranean, 
between  Dora  and  Joppe. 

9  Gal.  i.  13. 

*"  Continuing  in  the  hostile  dispositions  which  he  entertained  when  Stephen 
was  put  to  death.  The  time  of  his  conversion  is  believed  to  be  the  third  year 
after  the  death  of  Christ. 

»•  As  the  head  of  the  Sanhedrim,  he  took  cognizance  of  offences  against  religion, 


64  THEACTS 

2.  And  asked  of  him  letters^  to  Damascus,^  to  the  synagogues  :^ 
that  if  he  found  any  men  and  women''  of  this  way/  he  might  bring 
them  bound  to  Jerusalem. 

3.  And  as  he  went  on  his  journey,  it  came  to  pass^  that  he  drew 
nigh  to  Damascus  :  and  suddenly  a  light  from  heaven  shone  round 
about  him. 

4.  And  falling  on  the  ground,  he  heard  a  voice  saying  to  him : 
Saul,  Saul,  why  persecutest  thou  Me  V 

5.  Who  said :  Who  art  Thou,  Lord  ?  And  He  :  I  am  JesuS 
whom  thou  persecutest.  It  is  hard  for  thee  to  kick  against  the 
goad.^ 

6.  And  he  trembling  and  astonished,  said :  Lord,  what  wilt  Thou 
have  me  do  ? 

7.  And  the  Lord^  to  him  :  Arise,  and  go  into  the  city,  and  there 
it  shall  be  told  thee  what  thou  must  do  ?^°  Now  the  men  Avho  went 
in  company  with  him,  stood  amazed,"  hearing,  indeed,  a  voice,^  but 
seeing  no  man. 

■with  the  conniTance  of  the  Romans,  even  beyond  the  bounds  of  Judea,  wherever 
there  were  synagogues  acknowledging  dependence  on  the  Sanhedrim. 

'  Letters  credential. 

2  A  celebrated  city  between  the  Libanus  and  the  Antilibanus  mountains,  where 
were  many  thousand  Jews,  among  whom  were  some  professors  of  Christianity. 

^  Their  rulers.  The  foreign  synagogues  respected  the  authority  of  the  Sanhe- 
drim, which  was  most  likely  to  be  exercised  with  severity  against  the  followers  of 
Christ. 

■*  Even  females  were  not  to  be  allowed  to  escape. 

^  This  manner  of  belief  and  life.     See  Judith  v.  8. 

^  A  pleonasm.     Infra  xxii.  6 ;  1  Cor.  xv.  8 ;  2  Cor.  xii.  2. 

'  In  His  members. 

^  This  clause  is  wanting  in  several  manuscripts.  Its  force  is,  that  as  an  ox, 
kicking  against  the  goad,  strikes  it  in  deeper,  so  Saul  resisting  the  interior  impulse 
of  grace,  which  moved  him  to  embrace  the  faith  of  Christ,  increased  the  pain  of 
his  mind. 

8  G.  P.  "said."  It  is  wanting  in  the  manuscripts,  which  omit  the  former 
clause. 

'°  St.  Augustin  says :  "  Let  us  not  be  unwilling  to  go  to  the  churches,  nor  expect 
to  hear  the  Gospel  from  Christ,  rather  than  from  men.  Let  us  shun  these  tempta- 
tions, which  proceed  from  deep  pride ;  and  let  us  reflect  that  Paul  himself,  although 
prostrated  and  instructed  by  a  voice  from  heaven,  was  nevertheless  sent  to  a  man 
to  receive  the  sacraments."     In  prol.  doct.  Christ. 

''  They  were  motionless  and  speechless  through  astonishment. 

'2  They  heard  the  sound,  but  not  so  as  to  understand  the  words :  wherefore  in 
c.  xxii.  9,  they  are  said  not  to  have  heard  the  voice  of  Him  that  spoke.  Super- 
natural communications  are  not  always  intelligible  by  others  than  the  person  to 
whom  they  are  directed,  although  they  may  perceive  some  indications  of  them. 


OP    THE    APOSTLES.  66 

8.  And  Saul  rose  up  from  the  ground,  and  when  his  eyes  were 
opened,  he  saw  nothing.^  But  they  leading  him  by  the  hand, 
brought  him  to  Damascus. 

9.  And  he  was  there  three  days  without  sight,  and  he  did  neither 
eat  nor  drink. ^ 

10.  Now  there  was  a  certain  disciple  at  Damascus,  named  Ana- 
nias,^ and  the  Lord  said  to  him  in  a  vision :  Ananias.  And  he 
said  :  Behold,  I  am  here.  Lord. 

11.  And  the  Lord  to  him  :  Arise,  and  go  into  the  street  that  is 
called  Straight,  and  seek  in  the  house  of  Judas,  one  named  Saul  of 
Tarsus  ;■*    for  behold,  he  prayeth. 

12.  (And  he  saw^  a  man  named  Ananias  coming  in,  and  putting 
his  hands  upon  him,  that  he  might  receive  his  sight.**) 

13.  But  Ananias  answered :  Lord,  I  have  heard  from  many  of 
this  man,  how  much  evil  he  hath  done  to  Thy  saints^  in  Jerusalem : 

14.  And  here  he  hath  authority  from  the  chief  priests  to  bind 
all  that  invoke  Thy  name. 

15.  And  the  Lord  said  to  him :  Go,  for  this  man  is  to  Me  a 
vessel  of  election,^  to  carry^  My  name^°  before  the  Gentiles,  and 
kings,"  and  the  children  of  Israel. 


*  G.  P.  "he  saw  no  man."  Bloomfield  observes,  that  "OicTsvis  read  in  the 
Alexandrian  manuscript,  is  expressed  by  the  Syriac,  Arabic,  and  Vulgate,  and  is 
approved  by  Grotius,  Pricseus,  and  Bengel."  This  blindness  was  caused  by  the 
splendour  of  the  vision.  The  scales  suddenly  came  on  the  eyes  in  a  manner 
altogether  preternatural. 

^  This  disrelish  of  food  may  have  arisen  from  the  extraordinary  state  of  mind 
and  body  into  which  the  vision  had  thrown  him.  St.  Chrysostom  ascribes  it  to 
his  intense  compunction.  He  was  engaged  in  prayer,  as  our  Lord  declared  to 
Ananias,  and  probably  at  that  time  received  the  revelation  of  the  Christian  doc- 
trine, to  which  he  often  refers.     Gal.  i.  12. 

3  He  was  doubtless  a  sacred  minister,  since  he  was  sent  to  baptize  Paul.  In 
the  Roman  Martyrology  he  is  styled  a  bishop. 

*  Jews  were  settled  there  and  in  other  cities  of  the  Gentiles. 

^  G.  P.  "in  a  vision."  These  words  are  wanting  in  the  Alexandrian  manu- 
script, and  in  the  Ethiopic  and  Coptic  versions.  This  verse  is  put,  in  the  Vulgate, 
in  parenthesis,  as  if  it  were  an  observation  of  the  sacred  historian. 

^  This,  as  a  miraculous  fact,  is  specially  noted.  The  chief  object,  however,  of 
the  visit  of  Ananias  was  to  baptize  Saul. 

■^  This  name  was  given  to  the  Christians,  because  they  were  consecrated  to  the 
worship  of  God. 

8  A  chosen  vessel,  by  which  the  Hebrews  often  understand  an  instrument. 

3  This  corresponds  with  the  preceding  metaphor.  It  means  that  the  doctrine 
of  Jesus  would  be  spread  by  Saul. 

*°  Doctrine.  "  Rulers. 

5 


66  THE    ACTS 

16.  For  I  will  show  him^  how  great  things  he  must  suffer^  for  My 
name. 

17.  And  Ananias  went  his  way,  and  entered  into  the  house : 
and  laying  his  hands  upon  him,  he  said :  Brother  Saul,  the  Lord — 
Jesus,^  who  appeared  to  thee  in  the  way  as  thou  earnest, — hath 
sent  me,  that  thou  mayest  receive  thy  sight,  and  be  filled  with  the 
Holy  Ghost. 

18.  And  immediately  there  fell  from  his  eyes  as  it  were  scales, 
and  he  received  sight,**  and  rising  up  he  was  baptized. 

19.  And  when  he  had  taken  food,  he  was  strengthened.  And 
he^  was  Avith  the  disciples  that  were  at  Damascus,  for  some  days. 

20.  And  immediately^  he  preached  Jesus^  in  the  synagogues, 
that  He  is  the  Son  of  God,^ 

21.  And  all  that  heard  were  astonished,  and  they  said  :  Is  not 
this  he  who  persecuted^  in  Jerusalem  those  that  called  upon  this 
name  ;^°  and  came  hither  for  that  intent,  that  he  might  bring  them 
bound  unto  the  chief  priests  ? 

22.  But  Saul  increased  much  more  in  strength,  and  confounded 
the  Jews,  who  dwelt  at  Damascus,  affirming"  that  this  is  the  Christ. 

23.  And  when  many  days  were  passed,  the  Jews  consulted  to- 
gether to  kill  him. 

1  Afterwards,  in  the  progress  of  his  Christian  life,  this  was  to  be  made  manifest 
practically. 

2  In  the  sufferings  of  Saul  for  Christ  the  sincerity  of  his  conversion  and  its 
wonderful  character  would  appear. 

3  From  the  Greek  text  it  is  clear,  that  the  clause  :  "Jesus  who  appeared," 
etc.,  is  explanatory  of  "  the  Lord." 

''  G.  P.  "forthwith."  This  adverb  is  not  found  in  the  Alexandrian  manuscript, 
or  in  most  of  the  versions.     It  is  rejected  by  Griesbach. 

5  G.  P.  "Saul."  The  Alexandrian,  Parisian,  and  Laudian  manuscripts,  and 
the  ancient  versions,  omit  the  name,  which  is  accordingly  expunged  by  Griesbach 
and  Schott. 

6  He  is  thought  not  to  have  preached,  or  only  for  a  short  time,  until  his  return 
from  Arabia,  whither  he  went  soon  after  his  conversion,  and  where  he  remained 
three  years.  Gal.  i.  17.  St.  Luke  omits  all  mention  of  this  journey,  probably 
because  no  fact  of  a  public  nature  occurred  there. 

^  G.  P.  Christ.  The  same  manuscripts  and  versions  have  the  Vulgate  reading, 
which  is  adopted  by  critics  generally,  as  Bloomfield  testifies. 

^  This  cannot  be  understood  of  an  adopted  son,  since  it  would  have  been  un- 
necessary to  urge  the  admission  of  a  title  so  easily  conceded. 

^  Devastated,  destroyed. 

•0  The  disciples  were  known  to  invoke  Jesus  as  their  Redeemer :  they  were 
also  designated  His  followers,  although  as  yet  they  were  not  called  Christians. 

"  Demonstrating. 


OF    THE    APOSTLES.  67 

24.  And  their  laying  in  wait  was  made  known  to  Saul.  But  they 
also^  watched  the  gates  day  and  night,  that  they  might  kill  him.^ 

25.  But  the  disciples,  taking  him  in  the  night,  conveyed  him 
away  by  the  wall,  letting  him  down  in  a  basket. 

26.  And  when  he  was  come  into  Jerusalem,^  he  tried  to  join 
himself  to  the  disciples,  and  they  all  were  afraid  of  him,  not  be- 
lieving that  he  was  a  disciple.^ 

27.  But  Barnabas  took^  and  brought  him  to  the  apostles,®  and 
told  them,  how  he  had  seen  the  Lord  on  the  way,  and  that  He  had 
spoken  to  him,  and  how  in  Damascus  he  had  acted  boldly^  in  the 
name  of  Jesus. 

28.  And  he  was  with  them,  coming  in  and  going  out^  in  Jeru- 
salem, and  acting  boldly  in  the  name  of  the  Lord.^ 

29.  He  spake  also  to  the  Gentiles,^"  and  disputed  with  the  Greeks : 
but  they  sought  to  kill  him. 

30.  Which,  when  the  brethren  had  known,  they  brought  him 
down  to  Cesarea,"  and  sent  him  away  to  Tarsus.^ 

31.  Now  the  Church^^  had  peace  throughout  all   Judea,   and 


'  The  double  conjunction  in  the  Vulgate  is  received  by  Schott,  in  conformity 
with  the  chief  manuscripts. 

2  In  2  Cor.  xi.  32,  the  ethnarch  of  Aretas,  king  of  Arabia,  is  said  to  have 
placed  a  guard  at  the  gates  to  arrest  Saul.  He  acted,  no  doubt,  in  concert 
with  the  Jews,  or  at  their  solicitation,  probably  on  some  charge  of  designs  against 
the  public  safety. 

3  To  visit  Peter.  Gal.  i.  18. 

*  The  communication  with  Damascus  had  been  interrupted  by  the  war  of 
Herod  with  Aretas.  Besides,  the  chief  evidences  of  the  faith  of  Saul  had  been 
given  but  lately,  since,  soon  after  his  conversion,  he  went  to  Arabia. 

5  Took  him  by  the  hand. 

^  Peter  and  James. 

''  Spoken  openly  and  fearlessly. 

8  Living  and  acting  familiarly.     He  stayed  there  fifteen  days.  Gal.  i.  18. 

9  In  religious  matters. 

'"  No  mention  is  made  of  the  Gentiles  in  the  text,  which  is  correct,  in  the 
judgment  of  Martini.  In  the  second  part  Hellenists,  rather  than  Greeks,  is 
the  reading  approved  by  critics.  As  yet  the  Gospel  was  not  announced  to  the 
heathen. 

"  Cesarea  of  Palestine. 

'2  He  sailed  for  Syria,  and  passed  by  land  through  Upper  Syria  and  Cilicia 
Campestris  to  Tarsus,  his  birthplace.  See  Gal.  i.  18.  His  subsequent  history, 
for  about  five  years,  is  passed  over  in  silence,  probably  because  the  particular 
facts  were  not  known  to  the  sacred  historian,  or  were  not  connected  with  his  de- 
sign in  composing  this  work. 

'•^  G.  P.  *'  The  churches."     The  Vulgate  reading  is  approved  of  by  Mill,  Ben- 


68  THE    ACTS 

Galilee,  and  Samaria,  and  was  edified,^  walking^  in  the  fear  of 
the  Lord,  and  was  filled  with  the  consolation  of  the  Holy  Ghost. 

32.  And  it  came  to  pass  that  Peter,  as  he  passed  throughout 
all,^  came  to  the  saints  who  dwelt  at  Lydda. 

33.  And  he  found  there  a  certain  man  named  Eneas,  lying  on 
his  bed  for  eight  years,  who  was  ill  of  the  palsy. 

34.  And  Peter  said  to  him :  Eneas,  the  Lord  Jesus  Christ 
healeth  thee :''  arise,  and  make^  thy  bed.  And  immediately  he  arose. 

35.  And  alP  that  dwelt  at  Lydda^  and  Saron^  saw  him :  who 
were  converted  to  the  Lord.^ 

36.  And  in  Joppe  there  was  a  certain  disciple  named  Tabitha, 
which,  by  interpretation,  is  called  Dorcas. ^°  This  woman  was  full 
of  good  works  and  alms-deeds,  which  she  did. 

37.  And  it  came  to  pass  in  those  days  that  she  was  sick  and  died. 
And  when  they  had  washed  her,  they  laid  her  in  an  upper  chamber. 

38.  And  forasmuch  as  Lydda  was  nigh  to  Joppe,  the  disciples 
hearing  that  Peter  was  there,  sent  unto  him  two  men,  asking :  Be 
not  loth  to  come  as  far  as  to  us." 

gel,  Griesbach,  Schott,  and  Bloomfield.     It  is  conformable  to  the  Alexandrian 
and  Parisian  manuscripts,  and  to  the  ancient  versions. 

1  The  Greek  term  is  metaphorical,  taken  from  building.  Peace  gave  occasion 
to  the  increase  of  the  faithful,  and  the  more  regular  performance  of  all  Christian 
duties,  so  that  the  Church  appeared  like  a  building  in  the  progress  of  erection. 
The  peace  of  the  Church,  at  this  time,  may  have  been  owing  to  the  consternation 
produced  in  the  minds  of  the  Jews,  by  the  threat  of  the  Emperor  Caligula  to  erect 
his  statue  in  the  Temple.    Joseph  de  Bello.  1.  xi.  c.  x. 

2  Living,  acting. 

3  All  places  where  Christians  were  found.  "  Like  a  general,  he  goes  about  in- 
specting the  ranks,  to  see  which  portion  is  compactly  formed,  which  is  elegantly 
arrayed,  which  needs  his  presence."     St.  Chrysostom. 

4  He  plainly  shows  the  Divine  power  of  Christ. 

5  The  term  denotes  the  making  of  a  large  bed  in  the  ordinary  way.  This  was 
enjoined  as  an  evidence  of  his  perfect  cure. 

*■  The  great  bulk  of  the  citizens. 

■^  Afterwards  called  Diospolis,  between  twenty  and  thirty  miles  north  of  Jeru- 
salem. 

8  The  country  from  Lydda  to  Cesarea  bore  this  name. 

3  The  miracle  produced  numberless  conversions. 

1"  The  name  signifies  the  antelope,  an  animal  remarkable  for  its  beautiful  eyes. 
It  was  customary  to  give  to  females  the  names  of  favourite  animals.  It  is  given 
here  in  Syriac  and  Greek,  as  she  was  known  by  both  names,  the  two  languages 
at  that  time  being  both  in  use,  although  the  former  was  more  prevalent. 

"  G.  P.  "  desiring  him  that  he  would  not  delay  to  come  to  them."  Lachmann 
and  Schott  adopt  the  Vulgate  reading,  which  gives  the  words  of  the  message ;  it 
is  supported  by  the  Alexandrian,  Parisian,  and  Laudian  manuscripts. 


OF    THE    APOSTLES.  69 

39.  And  Peter  rising  up  went  with  them.  And  when  he  was 
come,  they  brought  him  into  the  upper  chamber ;  and  all  the 
widows  stood  about  him  weeping,  and  showing  him  the  coats^  and 
garments,^  which  Dorcas  made  them.^ 

40.  And  they  all  being  put  forth,  Peter  kneeling  down,  prayed ;'' 
and  turning  to  the  body,  he  said :  Tabitha,  arise.  And  she  opened 
her  eyes ;  and  seeing  Peter,  she  sat  up. 

41.  And  giving  her  his  hand,  he  lifted  her  up.  And  when  he 
had  called  the  saints^  and  the  widows,®  he  presented  her  alive. 

42.  And  it  was  made  known  throughout  all  Joppe :  and  many 
believed  in  the  Lord. 

43.  And  it  came  to  pass  that  he  abode  many  days  in  Joppe, 
with  one  Simon  a  tanner.'' 


-    CHAPTER  X. 

By  the  command  of  an  angel,  Cornelius,  a  centurion,  sends  for  Peter,  who  being  in- 
structed, by  the  vision  of  a  linen  cloth,  enclosing  animals  of  various  kinds,  that  the 
Gentiles  were  to  be  admitted  to  the  Church,  goes  to  him.  The  Holy  Ghost  having 
come  on  them  all,  as  they  listened  to  him  speaking  of  Christ,  he  'ordered  them  to  be 
baptized. 

1.  And  there  was  a  certain  man  in  Cesarea,  named  Cornelius, 
a  centurion  of  the  band,  which  is  called  Italian,* 

2.  Religious,  and  fearing  God,^  with  all  his  house,^°  giving  much 
alms  to  the  people,  and  always"  praying  to  God. 

1  Tunics, — under-dress.  ^  Outer  garments. 

"  G.  P.  "  whilst  she  was  with  them." 

*  By  the  humility  of  his  posture  and  prayer,  he  showed  that  he  could  do 
nothing  of  himself.  When  Cheist  called  the  girl  to  life,  He  merely  took  her  by 
the  hand,  and  commanded  her  to  rise,  manifesting  His  almighty  power. 

*  The  faithful  generally. 

^  As  they  were  specially  interested. 

''  This  trade  was  not  esteemed  among  the  Jews.  Peter,  however,  did  not 
fear  that  his  ministry  would  suffer  by  intercourse  with  men  of  humble  condition. 

*  This  was  the  name  of  the  legion.     The  cohorts  had  not  a  special  name. 

8  Although  of  heathen  origin,  and  not  a  proselyte,  he  worshipped  the  true  God, 
and  studied  to  observe  the  natural  law.  Some  argue  from  the  terms,  that  he  was 
a  proselyte  of  the  gate,  that  is,  one  allowed  to  live  on  terms  of  intimacy  with  the 
Jews,  without  embracing  the  ceremonial  code,  or  submitting  to  circumcision,  but 
bound  only  to  the  observance  of  a  few  precepts  given  to  Noe.  Others  think  that 
the  distinction  of  two  classes  of  proselytes  was  then  unknown. 

1°  Family.  "  Frequently. 


70  THEACTS 

3.  He  saw  in  a  vision  manifestly/  about  tlic  ninth  hour  of  the 
day,^  an  angel  of  God,  coming  in  unto  him,  and  saying  to  him : 
Cornelius. 

4.  And  he,  beholding  him,  being  seized  with  fear,  said :  What  is 
it.  Lord  ?  And  he  said  to  him :  Thy  prayers  and  thy  alms  are 
come  up  for  a  memoriaP  in  the  sight  of  God. 

5.  And  now  send  men  to  Joppe,  and  call  hither  one  Simon,  who 
is  surnamed  Peter : 

6.  He  lodgeth  with  one  Simon  a  tanner,  whose  house  is  by  the 
seaside :  he  will  tell  thee  what  thou  must  do. 

7.  And  when  the  angel,  who  spake  to  him,^  was  departed,  he 
called  two  of  his  domestics,  and  a  soldier,  who  feared  the  Lord,  of 
them  that  were  under  him  •/ 

8.  To  whom  when  he  had  related  all  things,  he  sent  them  to  Joppe. 

9.  And  on  the  next  day,  whilst  they  were  going  on  their  journey, 
and  drawing  nigh  to  the  city,  Peter  went  up  to  the  upper  part  of 
the  house^  to  pray,  about  the  sixth  hour.'' 

10.  And,  being  very  hungry,  he  wished  to  eat.^  And  as  they 
were  preparing,^  there  came  upon  him  an  ecstasy  of  mind  :^° 

11.  And  he  saw  the  heaven  opened,  and  a  certain  vessel  de- 
scending," as  it  were  a  great  linen  sheet^  let  down  by  the  four 
corners,  from  heaven  to  the  earth, 

'  This  is  remarked  to  certify  the  reality  of  the  vision. 

2  About  three  o'clock,  p.  m.,  when  men  are  generally  awake  and  observant. 

^  As  things  worthy  of  remembrance  and  well  pleasing.  These  acts  were  per- 
formed under  the  influence  of  Divine  grace,  without  which  we  can  do  nothing 
available  to  salvation.  Correspondence  with  grace  prepared  his  soul  for  still 
higher  gifts,  especially  the  knowledge  of  Christ  our  Redeemer.  "  See,"  cries  St. 
Chrysostom,  "  how  great  is  the  efficacy  of  alms-giving;  it  delivers  from  temporal 
and  eternal  death,  and  throws  open  the  gates  of  heaven." 

*  G.  P.  "  Cornelius."  Three  of  the  chief  manuscripts,  and  the  ancient  versions 
generally  agree  with  the  Vulgate  in  omitting  the  name.  Griesbach,  Schott,  and 
other  critics  assent. 

^  G.  tuv  Trpoa-iatpripovv'Tav  etvTci.  P.  "  of  them  that  waited  on  him  continually." 
The  guard,  or  sentry,  or  those  specially  in  attendance  on  their  officer. 

^  G.  ToJcejun.  V.  in  superiora.  P.  "the  house-top."  I  have  borrowed  the 
translation  of  Wetham.  There  was  a  terrace,  or  flat  roof,  on  Jewish  houses, 
where  prayer  was  often  made. 

■^  Mid-day,  a  usual  hour  for  prayer. 

8  Lit.   "  to  taste."     It  is  used  without  reference  to  quantity. 

8  Cooking.  1"  He  was  transported  out  of  himself. 

"  G.  P.  "unto  him."  These  words  are  wanting  in  the  Alexandrian  and  two 
other  chief  manuscripts,  and  many  versions,  and  are  suspected  by  Schott  to  be 
borrowed  from  ch.  xi.  5. 

12  G.  P.  "knit." 


OF    THE    APOSTLES.  71 

12.  Wherein  were  all  manner  of  four-footed  beasts/  and  creep- 
ing things  of  the  earth,  and  fowls  of  the  air. 

13.  And  there  came  a  voice  to  him  :  Arise,  Peter,  kill  and  eat. 

14.  But  Peter  said :  Not  so,  Lord :  for  I  never  did  eat  anything 
that  is  common  and  unclean. 

15.  And  the  voice  came  to  him  again  the  second  time :  What 
God  hath  cleansed,  do  not  thou  call  common. 

16.  And  this  was  done  thrice :  and  presently  the  vessel  was 
taken  up^  into  heaven. 

17.  Now  whilst  Peter  doubted  within  himself,  what  the  vision 
that  he  had  seen  should  mean  •?  behold  the  men,  who  were  sent 
from  Cornelius,  inquiring  for  Simon's  house,^  stood  at  the  gate.* 

18.  And  when  they  had  called,  they  asked  if  Simon,  who  is  sur- 
named  Peter,  were  lodged  there. 

19.  And  as  Peter  was  thinking  of  the  vision,  the  Spirit  said  to 
him  :  Behold,  three  men  seek  thee. 

20.  Arise,  therefore,  get  thee  down,  and  go  with  them,  doubting 
nothing,  for  I  have  sent  them.*' 

21.  Then  Peter,  going  down  to  the  men,^  said :  Behold,  I  am 
he  whom  ye  seek :  what  is  the  cause  for  which  ye  are  come  ? 

22.  Who  said:  Cornelius,  a  centurion,  a  just  man,  and  one  that 
feareth  God,  and  having  good  testimony^  from  all  the  nation  of 
the  Jews,  received  an  answer  of  ^  a  most  holy  angel,  to  send  for 
thee  into  his  house,  and  to  hear  words^"  of  thee. 

^  G.  P.  "  of  the  earth."  The  three  chief  manuscripts  and  the  ancient  versions 
put  these  words  afterwards  as  in  the  Vulgate.  The  G.  P.  add:  "and  wild 
beasts,"  but  no  corresponding  words  are  found  in  the  Alexandrian  and  Parisian 
manuscripts,  or  in  the  ancient  versions. 

2  G.  P.  "  again."  Three  of  the  chief  manuscripts  and  several  ancient  versions 
have  the  Vulgate  reading,  which  Schott  adopts,  after  Lachmann.  "Presently"  is 
read  instead  of  "  again." 

^  The  apostle  did  not  at  once  see  the  full  meaning  which  might  be  attached  to 
the  vision ;  which,  however,  the  arrival  of  the  messenger  of  Cornelius  soon  mani- 
fested. 

**  They  had  already  found  the  house,  their  previous  inquiries  having  been 
successful.     The  text  is  in  the  participle  of  the  aorist:   "  having  sought  out." 

5  They  did  not  venture  at  once  to  enter  the  houses  of  Jews. 

*  By  causing  them  to  be  sent. 

"^  G.  P.  "  which  were  sent  unto  him  from  Cornelius."  "  These  words  are  omitted 
in  so  many  manuscripts,  and  one  may  account  so  much  more  easily  for  their  addi- 
tion, than  their  omission,  that  they  are  with  reason  suspected  by  Mill  and  Grotius, 
and  have  been  rightly  expunged  by  Griesbach."     Bloomfield. 
^  "Well  spoken  of."  ^  Was  directed  by.  •''  Instructions,  commands. 


72  THE    ACTS 

23.  Then,  bringing  them  in,  he  lodged  them.  And  the  day  fol- 
lowing he  arose^  and  went  with  them :  and  some  of  the  brethren 
from  Joppe  accompanied  him.^ 

24.  And  the  morrow  after  he  entered  into  Cesarea.  And  Cor- 
nelius waited  for  them,^  having  called  together  his  kinsmen  and 
special  friends.* 

25.  And  it  came  to  pass,  that  when  Peter  was  come  in,  Corne- 
lius came  to  meet  him,  and  falling  at  his  feet,  worshipped.^ 

26.  But  Peter  lifted  him  up,  saying :  Arise,  I  myself  also  am  a 
man.''' 

27.  And  talking  with  him,  he  went  in,  and  he  findeth^  many  that 
were  come  together. 

28.  And  he  said  to  them :  Ye  know  how  abominable^  it  is  for  a 
man  that  is  a  Jew,  to  join,  or  to  approach^"  one  of  another  nation  : 
but  God  hath  showed  me,  to  call  no  man  common,  or  unclean. 

29.  For  which  cause,  making  no  doubt,  I  came,  when  I  was  sent 
for.     I  ask,  therefore,  for  what  cause  have  ye  sent  for  me  ?" 

30.  And  Cornelius  said :  Four  days  ago^  until  this  hour,  I  was 


'  G.  P.  "Peter."  The  name  is  cancelled  by  critics,  on  the  authority  of  the 
Alexandrian  and  Cambridge  manuscripts,  and  of  several  ancient  versions. 

"^  This  verb  is  wanting,  in  G.  P.,  but  is  inserted  in  the  text  by  Griesbach  and 
Schott,  on  the  authority  of  the  four  chief  manusci'ipts,  and  of  the  ancient  versions 
generally. 

'^  Six  converts  from  Judaism,  whom  Peter  prudently  took  as  witnesses  of  his 
conduct,  on  an  occasion  in  which  Jewish  prejudices  were  to  be  overruled. 

*  Anxiously. 

*  Relations  by  marriage,  or  intimate  friends. 

^  This  was  an  act  of  religious  respect  towards  the  messengers  of  God,  usual 
among  the  Orientals,  as  is  evident  from  the  honour  paid  to  the  prophets.  "  It 
does  not  follow  that  Cornelius  meant  to  have  transferred  the  honour  due  to  the 
Deity  to  Peter."  Bloomfield.  St.  Chrysostom  observes  that  Cornelius  acted 
through  humility ;  and  that  Peter,  by  declining  the  honour,  insinuated  that  we 
should  cherish  a  lowly  opinion  of  ourselves. 

"^  Peter  acknowledged  himself  to  be  a  mere  man,  as  Cornelius  was :  "  Forgetful 
of  his  rank,"  says  St.  Gregory  the  Great,  "  he  remembered  only  the  common  con- 
dition of  human  nature,  that  he  might  repress  any  elation  of  mind  arising  from 
the  honour  proffered  him,  by  considering  his  condition  as  man.  Moreover  he 
thought  that  his  humility  would  be  seriously  injured,  if  he  were  esteemed  highly 
on  account  of  his  rank."     Mor.  xxi.  c.  xi. 

8  The  Greek  is  in  the  present  tense. 

9  Lit.  "  unlawful."  '"  To  visit. 
"  He  wished  it  to  be  declared  before  his  companions. 

'2  G.  P.  "I  was  fasting."  The  Vulgate  may  be  so  understood  that  four  days 
before  that  time  he  was  in  prayer,  and  at  the  ninth  hour  he  had  the  revelation. 


OF    THE    APOSTLES.  73 

praying  in  my  house  at  the  ninth  hour,  and  behold,  a  man  stood 
before  me  in  white  apparel,  and  said : 

31.  Cornelius,  thy  prayer  is  heard,  and  thy  alms  are  had  in  re- 
membrance in  the  sight  of  God. 

32.  Send,  therefore,  to  Joppe,  and  call  hither  Simon,  who  is 
surnamed  Peter :  he  lodgeth  in  the  house  of  Simon,  a  tanner,  by 
the  seaside.^ 

33.  Immediately,  therefore,  I  sent  to  thee :  and  thou  hast  done 
well  in  coming.  Now,  therefore,  we  all  are  present  in  thy  sight,^ 
to  hear  all  things  whatsoever  are  commanded  thee  by  the  Lord.^ 

34.  And  Peter  opening  his  mouth,  said:  In  very  deed  I  per- 
ceive that  God  is  not  a  respecter  of  persons  ;"* 

35.  But  in  every  nation  he  that  feareth  him,  and  worketh 
justice,*  is  acceptable''  to  Him. 

36.  God  sent^  the  word^  to  the  children  of  Israel,^  preaching^" 
peace"  by  Jesus  Christ  :  (He  is  Lord  of  all.)^ 

37.  Ye  know  the  word,^  which  hath  been  published  through  all 


1  G.  P.  "Who,  -when  He  cometh,  shall  speak  unto  thee."  These  words  are 
wanting  in  the  Vulgate  and  some  manuscripts.     Griesbach  thinks  them  genuine. 

2  G.  P.  "  Before  God."  Grotius,  Bengel,  Morus,  Rosenmueller,  and  Griesbach, 
adopt  the  Vulgate  reading,  which  is  conformable  to  the  Cambridge  manuscript, 
and  to  the  Peschito,  Ethiopic,  and  Armenian  versions. 

3  G.  P.  "  of  God."  Three  of  the  chief  manuscripts,  (including  the  Alexandrian,) 
and  several  ancient  versions  have :  "  the  Lord :"  as  in  the  Vulgate,  which  is  fol- 
lowed by  Lachmann  and  Schott. 

*  Deut.  X.  17 ;  ii.  Par.  xix.  7;  Job  xxxiv.  19 ;  Wisdom  vi.  8 ;  Eccl.  xxxv.  15  ; 
Rom.  ii.  11;  Gal.  ii.  6;  Eph.  vi.  9;  Coloss.  iii.  25;  1  Peter  i.  17. 

5  Practises  virtue. 

^  This  is  understood  of  such  as  act  through  grace  and  with  the  light  of  faith, 
without  which  it  is  impossible  to  please  God.  Heb.  xi.  6.  Whoever  lives  con- 
formably to  the  light  vouchsafed  to  him,  will  obtain  an  increase  of  light :  "If  he 
be  worthy,  he  will  be  so  far  acceptable  as  to  obtain  the  gift  of  faith."    Chrysostom. 

'  The  text  has  not  "God;"  but  Bloomfield  observes  that  we  must  repeat  it 
from  the  context.  G.  toy  kdyov  h.  It  is  not  easy  to  determine  what  governs  the 
noun.     A  preposition  may  be  understood. 

^  The  message  of  pardon  and  salvation. 

9  In  the  first  instance. 

1°  Proclaiming  the  Gospel. 

•1  Reconciliation  and  blessings. 

'2  Christ  is  Lord  of  all,  of  the  Gentiles,  as  well  as  of  the  Israelites. 

'*  This  may  be  understood  of  matter,  fact,  event,  as  the  Hebrews  call  them  all 
"word."  The  Bible  de  Vence  renders  it,  "Vous  savez  ce  qui  est  arriv^." 
Martini  gives  a  like  translation.     The  great  events  of  the  life  and  death  of  Christ 


74  THEACTS 

Judea ;  for  it  began  from  Galilee^  after  the  baptism  which  John 
preached, 

38.  Jesus  of  Nazareth:^  how  Grod  anointed^  Him  with  the 
Holy  Ghost,  and  with  power,  who  went  about  doing  good,^  and  heal- 
ing all  that  were  oppressed^  by  the  devil,  for  God  was  with  Him.^ 

39.  And  we  are  witnesses  of  all  things  that  He  did  in  the  land 
of  the  Jews,^  and  in  Jerusalem,^  whom  they  killed,  hanging  him 
upon  a  tree. 

40.  Him  God  raised  up^  the  third  day,  and  gave  Him  to  be 
made  manifest, 

41.  Not  to  all  the  people,  but  to  witnesses  fore-ordained  by 
God,^°  to  us,  who  did  eat  and  drink  with  Him  after  He  rose  again 
from  the  dead." 

42.  And  He  commanded  us  to  preach  to  the  people,  and  to  tes- 

were  generally  known.  The  fame  of  them  had  spread  even  among  the  Gentiles, 
■who  dwelt  in  Palestine  and  the  neighbouring  countries.  Cornelius  and  his  friends 
had  heard  of  them,  although  they  were  not  as  yet  fully  instructed  in  the  doctrine. 

'  Luke  iv.  14. 

2  This  is  put  in  apposition  with  "the  word."  It  is  necessary  to  insert  "re- 
specting" or  some  such  word,  that  it  may  read  smoothly.  It  is  not  unusual  with 
the  Greeks  to  suppress  the  preposition. 

^  Anointing  being  usual  in  the  inauguration  of  kings,  the  term  was  used  for 
investing,  or  endowing.  To  anoint  with  the  Holy  Ghost  means  to  fill  with  Divine 
gifts  ;  to  anoint  with  power  is  to  invest  with  miraculous  energy. 

^  By  works  of  a  beneficent  and  supernatural  character. 

^  Possessed. 

^  Endowing  him  with  power.  The  apostle  in  describing  the  human  career  of 
Jesus,  refers  all  His  gifts  and  power  to  God.  In  pointing  to  the  divine  works  by 
which  His  preaching  was  sanctioned,  He  prepares  His  hearers  for  the  belief  of 
His  Divinity. 

■^  Throughout  all  Judea. 

^  Especially. 

s  This  was  the  proper  way  of  stating  the  resurrection,  and  disposing  men  for 
belief  in  Christ.  The  fact  of  His  having  been  restored  to  life  by  Divine  power 
being  once  admitted,  His  doctrine  regarding  Himself  and  all  other  things  must 
necessarily  be  received. 

1"  The  people  at  large  had  no  right  to  demand  direct  evidence  of  this  fact.  It 
was  enough  that  it  was  established  by  satisfactory  testimony,  which  they  could 
examine.  The  candour  of  the  sacred  historian,  in  stating  in  the  words  of  Peter, 
that  Christ  appeared  only  to  His  disciples,  strengthens  his  claims  to  the  confi- 
dence of  his  readers. 

1'  The  testimony  of  Peter  and  his  fellow  apostles  had  all  the  characters  of  credi- 
bility. They  had  full  evidence  of  the  reality  of  the  resurrection,  having  eaten 
and  drunk  with  Him. 


OF    THE    APOSTLES.  75 

tify  that  it  is  He  who  hath  been  appointed  by  God,  to  be  judge  of 
the  living  and  of  the  dead.-^ 

43.  To  Him  all  the  prophets^  give  testimony,  that  by  His  name 
all  who  believe  in  Him^  receive  remission  of  sins. 

44.  While  Peter  was  yet  speaking  these  words,  the  Holy  Ghost 
fell  on  all  who  heard  the  word."* 

45.  And  the  faithful  of  the  circumcision,  who  came  with  Peter, 
were  astonished ;  because  even  on  the  Gentiles  the  grace^  of  the 
Holy  Ghost  was  poured  out.^ 

46.  For  they  heard  them  speaking  with  tongues,  ^nd  magnifying 
God. 

47.  Then  Peter  answered :  Can  any  man  forbid  water,^  that 
these  should  not  be  baptized,  who  have  received  the  Holy  Ghost  as 
well  as  we  ? 

48.  And  He  commanded  them  to  be  baptized**  in  the  name  of 
the  Lord  Jesus  Christ.^  Then  they  desired  Him  to  tarry  with 
them  some  days.^° 


'  The  quality  of  universal  judge  is  justly  ascribed  to  Divine  appointment.  It 
was,  indeed,  a  consequence  of  the  assumption  of  the  human  nature  to  union  with 
the  second  Divine  Person,  and  of  the  atonement  oflFered  by  Christ  for  mankind. 
The  apostle  points  to  it  in  order  to  inspire  his  hearers  with  a  holy  fear. 

^  The  prophets  generally.  Jer.  xxxi.  34 ;  Mich.  vii.  18. 

^  Faith  must  produce  sorrow,  hope,  and  a  firm  purpose  of  amendment,  in 
order  to  obtain  the  forgiveness  of  sins.  This  is  justly  ascribed  to  faith, — as  to 
the  source  of  all  the  other  dispositions. 

■*  In  a  sensible  manner,  producing  miraculous  effects.  His  sanctifying  grace 
may  already  have  been  received  by  Cornelius,  who  was  a  religious  man,  and 
disposed  to  embrace  every  Divine  ordinance. 

5  Lit.  gift. 

^  They  had  conceived  that  these  extraordinary  gifts  were  not  bestowed  on  any 
but  the  race  of  Abraham. 

''  Forbid  the  use  of  water.  The  reception  of  baptism  is  a  duty,  to  be  fulfilled 
even  by  those  who  have  received  sanctifying  grace,  or  other  supernatural  gifts. 

s  By  some  of  his  companions.  Among  them  there  must  have  been  a  sacred 
minister. 

9  With  Christian  baptism. 

10  In  order  to  be  more  fully  instructed  and  strengthened  in  the  faith.  He 
doubtless  yielded  to  their  desire. 


76  THE    ACTS 


CHAPTER  XI. 

Peter,  on  complaint  of  the  brethren,  for  his  having  treated  the  heathen  familiarly,  relates 
to  them  the  whole  history  of  the  transaction.  Many  being  converted  at  Antioeh  by  the 
preaching  of  the  disciples,  Barnabas  is  sent  to  them  by  the  Church  of  Jerusalem.  On 
the  conversion  of  many,  he  leads  thither  Saul  from  Tarsus.  Both  are  sent  to  Jeru- 
salem, to  bring  alms  to  the  brethren,  on  occasion  of  a  famine,  foretold  by  the  prophet 
Agabus. 

1.  And  the  apostles  and  brethren,  who  were  in  Judea,  heard 
that  the  Gentiles  also  had  received  the  word  of  God. 

2.  And  when  Peter  was  come  up  to  Jerusalem,  they  that  were 
of  the  circumcision^  contended^  with  him, 

3.  Saying :  Why  didst  thou  go  in  to  men  uncircumcised,  and  eat 
with  them  ?^ 

4.  But  Peter,  beginning,  explained  it  to  them  in  detail,^  say- 
ing: 

5.  I  was  in  the  city  of  Joppe  praying,  and,  in  an  ecstasy  of 
mind,  I  saw  a  vision,  a  certain  vessel  descending,  as  it  were  a 
great  sheet  let  down  from  heaven  by  four  corners,  and  it  came  even 
unto  me. 

6.  Into  which,  looking,  I  considered,  and  saw  four-footed  crea- 
tures of  the  earth,  and  beasts,  and  creeping  things,  and  fowls  of 
the  air : 

7.  And  I  heard  also  a  voice  saying  to  me :  Arise,  Peter,  kill, 
and  eat. 


'  Those  who  were  sticklers  for  circumcision  are  distinguished  from  the  faith- 
ful generally,  who,  although  circumcised,  and  not  yet  fully  enlightened  in  regard 
to  the  ceremonial  observances,  did  not  rashly  dispute  the  propriety  of  receiving 
the  Gentiles  into  the  Church. 

2  G.  i'tinftvoiTo:  "expostulated."  This  remonstrance  shows  the  strength  of 
their  national  prejudices.  St.  Epiphanius  states,  that  Cerinthus,  who  after- 
wards became  the  author  of  a  sect,  was  one  of  the  remonstrants.  Hser.  xxviii. 
St.  Chrysostom  remarks  :  "  they  did  not  consider  the  dignity  of  Peter,  the  mira- 
cles which  had  taken  place,  the  great  work  which  had  been  effected  by  the  re- 
ception of  the  word  ;  but  they  disputed  about  trifles." 

^  G.  P.  have  no  interrogation.     They  complain  that  he  had  done  so. 

■*  G.  P.  KtB-i^n;.  <'  Seriatim :"  the  history  of  the  matter.  This  condescension  was 
directed  to  remove  the  scandal  of  the  weak,  and  to  win  them  to  just  views.  As 
the  Church  is  governed  by  truth  and  justice,  it  is  never  inconsistent  with  the 
highest  ofiBc'e  to  explain  the  motives  of  one's  conduct. 


OF    THE    APOSTLES.  77 

8.  And  I  said :  Not  so,  Lord :  for  common  or  unclean  thing 
never  entered  into  my  mouth. 

9.  And  a  voice  answered  again  from  heaven :  What  God  hath 
cleansed,  do  not  thou  call  common. 

10.  And  this  was  done  thrice :  and  all  were  taken  up  again  into 
heaven.  , 

11.  And  hehold,  immediately,  three  men  were  come  to  the 
house  wherein  I  was,  sent  to  me  from  Cesarea. 

12.  And  the  Spirit  told  me  to  go  with  them,  nothing  doubting. 
And  these  six  brethren  also  went  with  me  :^  and  we  entered  into 
the  man's  house. 

13.  And  he  told  us,  how  he  had  seen  an  angel  in  his  house, 
standing,  and  saying  to  him :  Send^  to  Joppe,  and  call  hither 
Simon,  who  is  surnamed  Peter, 

14.  Who  shall  speak  to  thee  words,  whereby  thou  shalt  be  saved, 
and  all  thy  house. 

15.  And  when  I  had  begun  to  speak,  the  Holy  Ghost  fell  upon 
them,  as  upon  us,  also,  in  the  beginning. 

16.  And  I  remembered  the  Avord  of  the  Lord,  how  he  said : 
John,  indeed,  baptized  with  water ;  but  ye  shall  be  baptized  with 
the  Holy  Ghost.^ 

17.  If,  then,  God  gave  the  same  grace  to  them  as  to  us,  also, 
who  believed^  in  the  Lord  Jesus  Christ,  how  was  I  to  withstand 
God? 

18.  Having  heard  these  things,  they  held  their  peace  :^  and 
glorified  God,  saying :  Then  even  to  the  Gentiles  hath  God  given 
repentance  unto  life. 

19.  Now^  they,  indeed,  who  had  been  dispersed  by  the  persecu- 
tion, that  arose  on  occasion  of  Stephen,  went  about  as  far  as  Phe- 
nice,  and  Cyprus,  and  Antioch,^  speaking  the  word  to  none  but  to 
Jews  only. 

20.  But  some  of  them  were  men  of  Cyprus  and  Cyrene,  who,  when 

•  "  What  can  be  more  humble  than  the  conduct  of  Peter,  who  even  appeals  to 
the  testimony  of  the  brethren  ?"     St.  Chrysostom. 

2  G.  P.  "men."   This  word  is  wanting  in  the  Alexandrian  and  Cambridge  manu- 
scripts, and  in  the  ancient  versions  generally.    Griesbach  and  Schott  expunge  it. 
^  Matt.  iii.  11 ;  Mark  i.  8 ;  Luke  iii.  16  ;  John  i.  26 ;  supra  i.  5 ;   infra  xix.  4. 

*  Already. 

5  They  acquiesced. 

8  This  is  a  resumption  of  the  history  of  the  diffusion  of  religion,  from  ch.  viii. 
■^  It  was  a  city  on  the  river  Orontes,  in  the  north  of  Syria,  which  afterwards 
became  the  see  of  a  patriarch. 


78  THEACTS 

they  were  entered  into  Antiocli,  spake  also  to  the  Greeks/  preach- 
ing the  Lord  Jesus. 

21.  And  the  hand^  of  the  Lord  was  with  them :  and  a  great 
number,  believing,  was  converted  to  the  Lord. 

22.  And  the  tidings  came  to  the  ears  of  the  Church  that  was  at 
Jerusalem,  touching  these  things :  and  they  sgit  Barnabas  as  far 
as  Antioch. 

23.  Who,  when  he  was  come,  and  saw  the  grace  of  God,  re- 
joiced :  and  he  exhorted  them  all,  with  purpose  of  heart,^  to  con- 
tinue in  the  Lord. 

24.  For  he  was  a  good  man,  and  full  of  the  Holy  Ghost,  and 
of  faith.     And  a  great  multitude  was  added  to  the  Lord. 

25.  And  Barnabas  went  to  Tarsus,  to  seek  Saul :  whom,  when 
he  had  found,  he  brought  to  Antioch. 

26.  And  they  spent*  there,  in  the  Church,  a  whole  year,  and 
taught  a  great  multitude,  so  that  the  disciples  were  named^  Chris- 
tians'' first  at  Antioch. 

27.  And  in  these  days,  prophets  came  from  Jerusalem  to  An- 
tioch ; 

28.  And  one  of  them,  named  Agabus,  rising  up,  signified,  by 
the  Spirit,  that  there  should  be  a  great  famine  over  the  whole 
world,^  which  came  to  pass  under  Claudius.* 

1  Gentiles.  The  common  text  has  Hellenists ;  but  the  Vulgate  reading  is  con- 
formable to  the  Alexandrian  and  Cambridge  manuscripts,  and  to  the  ancient  ver- 
sions, and  is  required  by  the  context.  Griesbach  and  Schott  adopt  it.  Those  of 
Cyprus  and  Cyrene  were  the  first  to  preach  to  the  Gentiles  at  Antioch,  after  Peter 
had  admitted  Cornelius  to  baptism.  The  first  missionaries  had  confined  their 
labours  to  Jews,  or  proselytes. 

2  The  power. 

3  As  they  had  resolved. 

■*  G.  «ruva;f^>iv*/,  V.  conversati  sunt.  It  means,  that  they  gathered  together 
the  faithful  for  worship  and  instruction. 

5  The  Greek  term  sometimes  implies  Divine  direction ;  but  it  was  also  employed 
to  signify  the  despatch  of  business  so  as  to  obtain  a  name,  or  simply  the  being 
called,  or  named. 

®  The  multitude  of  the  disciples  gave  occasion  to  their  distinctive  name,  which 
was  given  them  probably  by  the  Romans,  since  the  Jews  were  not  likely  to  desig- 
nate them  from  the  Messiah.     See  Tacitus  Annal.  1.  xv. 

'  The  Greek  terms  literally  mean  the  whole  habitable  earth :  yet  they  are  often 
taken  in  a  restricted  sense,  as  here,  for  Judea,  since  the  famine  did  not  extend  to 
Antioch,  whence  aid  was  sent.  Josephus  states,  that  a  famine  occurred  in  Judea 
in  the  fourth  year  of  Claudius.     Ant.  xx.  26. 

8  G.  P.  "Cesar."  This  is  wanting  in  the  Alexandrian  and  Cambridge  manu- 
scripts, and  in  several  versions.  Schott  suspects  it  to  have  been  added  to  the  text. 


OF    THE    APOSTLES.  79^ 

29.  And  the  disciples,  every  man  according  to  his  ability,  pur- 
posed to  send  relief^  to  the  brethrea  who  dwelt  in  Judea : 

30.  Which  also  they  did,  sending  it  to  the  ancients^  by  the  hands 
of  Barnabas  and  Saul. 


CHAPTER  XII.  ^ 

Herod,  having  put  James  to  death,  casts  Peter  into  prison,  being  desirous  to  deliver  him 
over  to  the  people  after  the  feast  of  the  Passover,  that  he  might  be  put  to  death:  but 
the  Church  praying  for  him  without  intermission,  he  is  led  forth  by 'an  angel,  and  fills 
the  brethren  with  joy.  After  the  examination  of  the  keepers  of  the  prison,  Herod  goes 
to  Cesar ea,  where  he  receives  without  repugnance  divine  honours  from  the  people :  on 
which  account  he  was  struck  by  the  angel,  and  being  eaten  up  by  worms,  he  expired. 

1.  And  at  this  same  time  Herod  the  king^  stretched  forth  his 
hands  to  afflict  some'*  of  the  church. 

'  Gr.  «c  StxKovUv.  As  the  distributioa  of  alms  was  made  by  the  sacred  minis- 
ters, the  act  of  dispensing  them  was  called  'ministry.' 

2  G.  Touf  7rpi(r0vrtpovc.  This  is  the  first  place  of  the  New  Testament,  in  which 
this  term  is  employed  to  designate  Christian  ministers.  It  had  been  used  com- 
monly of  the  members  of  the  Sanhedrim,  or  public  council,  whose  age  and  office 
entitled  them  to  be  regarded  as  "  the  ancients"  of  the  people,  as  we  have  hitherto 
rendered  the  term.  Although  originally  implying  seniority  of  age,  it  was  ap- 
plied indiscriminately  to  all  the  members  of  the  public  council,  like  the  term 
"patres,"  to  the  Roman  senators,  and  similar  terms  among  ourselves.  "It  is 
common,"  as  Calvin  remarks,  "to  almost  all  languages,  to  style  elders  and 
fathers,  those  who  are  placed  for  the  government  of  others,  although  their  age 
does  not  always  correspond."  The  term  in  question  was  thenceforward  used  of 
sacred  ministers  generally,  without  distinction  of  classes,  or  orders,  although, 
after  a  short  time,  it  was  specially  applied  to  the  second  order  of  the  clergy. 
Hence,  it  has  passed,  with  slight  modifications,  into  several  languages,  Italian, 
French,  Spanish,  English,  and  others,  so  that  the  word  "priest"  is  plainly  de- 
rived from  it.  The  term  "elder,"  used  in  the  Protestant  version,  literally  cor- 
responds with  it;  but  it  is  objectionable,  because  it  was  introduced  with  a  view 
to  weaken,  in  the  reader,  the  effect  likely  to  be  produced  by  the  word  "priest," 
with  all  the  associations  connected  with  it.  The  Vulgate  most  frequently  uses  the 
Greek  term  with  a  Latin  modification  :  "  presbyter ;"  but  sometimes  "  seniores," 
"majores  natu."  I  shall  follow  the  Rhemish  version,  and  explain  the  meaning 
in  the  notes.  In  the  present  passage  we  may  understand  the  apostles  and 
bishops,  who  may  have  been  at  Jerusalem,  or  even  deacons,  who  were  specially 
commissioned  to  distribute  the  alms. 

^  Herod  Agrippa,  styled  also  Major,  son  of  Aristobulus,  and  grandson  of  Herod 
the  Great.  "  The  accuracy  of  the  sacred  writer  in  the  expressions  which  he 
uses  is  in  this  instance  remarkable.  There  was  no  portion  of  time  for  thirty 
years  before,  or  ever  afterwards,  in  which  there  was  a  king  at  Jerusalem,  a  per- 
son exercising  that  authority  in  Judea,  or  to  whom  that  title  could  be  applied, 
except  the  three  last  years  of  this  Herod's  life,  within  which  period  the  trans- 
action here  recorded  took  place."  Paley:  Evidences  of  Christianity,  vol.  ii.,  p. 
ii.,  ch.  vi. 

*  Distinguished  members. 


80  THEACTS 

2.  And  he  killed  James  the  brother  of  John,  with  the  sword. ^ 

3.  And  seeing  that  it  pleased  the  Jews,^  he  proceeded  to  appre- 
hend Peter  also.    Now  it  was  in  the  days  of  the  unleavened  bread.^ 

4.  Whom,  when  he  had  apprehended  him,  he  cast  into  prison, 
delivering  him  to  four  files  of  soldiers'*  to  be  kept,  intending  to 
bring  him  forth  to  the  people*  after  the  passover.^ 

5.  And  Peter  indeed  was  kept  in  prison.  But  prayer  was  made 
without  ceasing^  by  the  Church  to  God  for  him.* 

6.  And  when  Herod  would  have  brought  him  forth  the  same 
night,  Peter  was  sleeping  between  two  soldiers,  bound  with  two 
chains,^  and  the  keepers  before  the  door  kept^°  the  prison. 

7.  And  behold  an  angel  of  the  Lord  stood^^  by,  and  a  light  shone 
in  the  room,^  and  striking  Peter  on  the  side,  he  raised  him  up, 
saying :  Arise  quickly.     And  the  chains  fell  off  from  his  hands. 

8.  And  the  angel  said  to  him :  Gird  thyself,  and  put  on  thy 


'  He  beheaded  James  the  Elder. 

2  The  desire  of  popular  favour,  rather  than  false  zeal,  influenced  him. 

3  On  which  account  the  execution  was  deferred,  in  order  not  to  interrupt  the 
paschal  feast. 

■*  Each  file  consisted  of  four  soldiers,  and  was  thence  called  quaternion.  It 
was  customary  with  the  Romans  to  divide  the  night-watch  into  four  parts,  and  to 
appoint  a  soldier  for  each  watch,  which  lasted  three  hours.  Agrippa,  imitating 
this  usage,  as  he  had  been  educated  at  Rome,  appointed  four  watches ;  but  for 
greater  security  placed  four  soldiers  on  each  watch,  two  in  the  prison,  and  two  at 
the  gates,  so  that  there  were  four  quaternions  on  guard.  The  importance  of 
securing  the  prisoner,  led  to  these  precautions. 

^  For  execution. 

^  P.  "  after  Easter  :"  The  Jewish  festival  is  meant.  The  Christian  solemnity  in 
honour  of  the  resurrection  of  our  Lord,  although  celebrated  from  a  very  early 
period,  could  not  have  been  contemplated  by  Herod. 

''  The  term  means  intense,  fervent,  constant.  "It  is  probable,"  says  Calvin, 
"  that  the  Church  was  the  more  solicitous  for  the  life  of  Peter,  inasmuch  as  his 
death  would  have  caused  her  greater  injury.  Luke  does  not  merely  say  that 
prayer  was  offered  up  for  him,  but  adds  that  it  was  intense,  or  constant." 

^  As  for  her  chief  member,  her  head  under  Christ.  "  All  sought  their  father, 
the  meek  father."     St.  Chrysostom. 

®  Among  the  Romans  the  right  hand  of  the  prisoner  was  generally  bound  with 
a  single  chain  to  the  left  hand  of  a  soldier.  Herod,  in  order  to  guard  Peter  more 
securely,  had  him  bound  with  two  chains  to  two  soldiers. 

•0  Watched. 

"  G.  (7ri<j-Tn.  V.  astitit.  "  It  is  frequently  used  of  sudden  appearances;  as  here 
and  in  Luke  ii.  9."     Bloomfield. 

'2  G.  o'x»^*T/.  V.  habitaculo.  It  is  an  euphemism  for  prison.  The  Protestant 
version  thus  renders  it. 


OF    THE    APOSTLES.  81 

sandals.^      And  he  did  so.     And  he  said  to  him :  Wrap  thy  gar- 
ment about  thee,  and  follow  me. 

9.  And  going  out  he  followed  him,  and  he  knew  not  that  what 
was  done  hj  the  angel  was  true :  but  he  thought  he  saw  a  vision.^ 

10.  And  passing  through  the  first  and  the  second  ward,^  they 
came  to  the  iron  gate*  that  leadeth  to  the  city,  which  of  itself* 
opened  to  them.  And  going  out  they  passed  on  through  the  street : 
and  immediately  the  angel  departed  from  him. 

11.  And  Peter  coming  to  himself^  said :  Now  I  know  truly  that 
the  Lord  hath  sent  His  angel,^  and  hath  delivered  me  out  of  the 
hand  of  Herod,  and  from  all  the  expectation''  of  the  people  of  the 
Jews. 

12.  And  considering,^  he  came  to  the  hoiise  of  Mary  the  mother 
of  John,  who  was  surnamed  Mark,^°  where  many  were  gathered 
together,  and  praying." 

13.  And  when  he*^  knocked  at  the  door  of  the  gate,  a  damsel, 
whose  name  was  Rhode, ^^  came  to  listen." 


'  These  special  directions,  in  matters  so  minute,  were  calculated  to  manifest 
the  reality  of  the  vision. 

2  He  thought  that  it  was  a  dream,  or  some  impression  made  on  his  imagination. 
^  Where  the  two  guards  stood. 

*  Made  of  iron,  or  cased  in  iron. 

^  G.  avTo/ucLTn.  p.  "Of  his  own  accord."  Bloomfield  justly  condemns  this  trans- 
lation, and  says  that  it  should  be  :   "  self-moved." 

^  Being  made  fully  sensible  of  the  reality. 

''  Calvin  observes :  "He  says  that  an  angel  was  sent  by  God,  from  the  common 
persuasion  of  pious  men,  who  hold  that  angels  are  appointed  by  God,  ministers, 
charged  with  the  care  of  their  salvation :  for  unless  this  persuasion  were  deeply 
rooted  in  his  mind,  he  would  have  made  no  mention  of  the  angels." 

^  So  as  to  disappoint  the  Jewish  populace. 

*  G.  (rvviJ'cey.     Reiiecting. 

'°  Some,  with  Origen,  believe  him  to  be  the  evangelist,  to  whom,  however,  the 
ancients  have  not  given  the  name  of  John. 

"  It  was  a  domestic  chapel,  a  place  where  the  faithful  were  wont  to  assemble 
for  prayer  and  worship.  Although  it  was  night,  they  were  engaged  in  prayer, 
probably  for  the  deliverance  of  Peter. 

'2  G.  P.  "Peter."  Griesbach  and  Schott  regard  this  as  an  interpretation.  The 
name  is  wanting  in  the  Alexandrian  and  Cambridge  manuscripts,  and  in  the 
ancient  versions. 

"^  The  same  as  Rose. 

"  The  Greek  term  was  generally  used  to  express  the  listening  of  domes- 
tics before  opening  the  door.  It  may  here  denote  the  greater  caution  with  which 
the  danger  inspire^  them,  lest  an  enemy  should  intrude.  It  does  not  appear  that 
Rhode  was  a  servant. 

6 


82  THEACTS 

14.  And  as  soon  as  she  knew  Peter's  voice,  for  joy  she  opened 
not  the  gate/  but  running  in,  she  tokl  that  Peter  stood  before  the 
gate. 

15.  But  thej  said  to  her  :  Thou  art  mad.  But  she  affirmed^ 
that  it  was  so.     Then  said  they  :  It  is  his  angeh^ 

16.  But  Peter  continued  knocking.  And  when  they  had  opened, 
they  saw  him,  and  were  astonished. 

17.  But  he  beckoning  to  them  with  his  hand  to  hohl  their  peace, 
told  how  the  Lord  had  brought  him  out  of  prison,  and  he  said : 
Tell  these  things  to  James,^  and  to  the  brethren.  And  going  out 
he  went  into  another  place.* 

18.  Now  when  day  was  come,  there  was  no  small  stir  among  the 
soldiers,  what  was  become  of  Peter. 

19.  And  wdien  Herod  had  sought  for  him,  and  found  him  not, 
having  examined  the  keepers,  he  commanded  them  to  be  led  to 
execution  :^  and  going  down  from  Judea  to  Cesarea,^  he  abode 
there. 

20.  And  he^  was  angry^  with  the  Tyrians  and  the  Sidonians. 

'  Her  joy  transported  her  out  of  herself. 

2  G.  S'liijx'-Jfi^iro.     "Strongly  affirmed." 

3  "From  this  it  is  manifest  that  each  one  has  an  angel."  St.  Chrysostom. 
"  They  supposed,  that  the  angel  of  Peter,  in  this  instance,  had  assumed  his  tone 
and  appearance.  The  Jews  believed  that  such  were  appointed  to  all  men." 
Bloomfield.  Even  Calvin  says :  "  They  call  his  angel  him  who  was  divinely 
appointed  his  guardian  and  minister  of  salvation :  in  which  sense  Christ  says  that 
the  angels  of  little  ones  always  see  the  face  of  the  Father." 

*  The  Bishop  of  Jerusalem. 

^  The  sacred  historian  has  not  thought  proper  to  designate  it.  Some  conjecture 
that  Rome  was  the  place,  which  seems  highly  probable.  It  was  prudent  to  retire 
far  away  from  the  dominions  of  Herod.  Eusebius  and  St.  Jerome  mark  the 
second  year  of  the  reign  of  Claudius  as  the  period  of  the  arrival  of  Peter  at  Rome, 
which  coincides  with  the  time  immediately  succeeding  his  imprisonment. 

^  The  Greek  and  Latin  terms,  simply  signify  to  be  led  off;  but  they  are  tech- 
nically used  in  reference  to  capital  punishment.  St.  Chrysostom  observes  that 
the  soldiers  were  put  to  death  on  account  of  Peter. 

^  To  celebrate  solemn  games,  in  honour  of  Claudius  Caesar,  as  Josephus  relates. 
Ant.  xix.  7. 

*  G.  P.  "Herod."  The  name  is  wanting  in  the  Alexandrian  and  Cambridge 
manuscripts,  and  in  the  chief  versions.     It  is  cancelled  by  Griesbach  and  Schott. 

^  Qvf^ofAs.^Zv.  It  does  not  appear  that  he  had  commenced  hostilities.  Commer- 
cial interests  may  have  been  the  occasion  of  his  displeasure,  since  Tyre  and  Sidon 
were  celebrated  ports,  and  a  port  had  been  formed  by  Herod  at  Cesarea  in 
Phoenicia. 


OP    THE    APOSTLES.  83 

But  they  with  one  accord^  came  to  him,^  and  having  gained^  over 
Blastus,  who  was  the  king's  chamberlain,  they  desired  peace,^ 
because  their  countries  were  nourished  by  him.* 

21.  And  upon  a  day  appointed,^  Herod  being  arrayed  in  kingly 
apparel,  sat  on  the  judgment  seat,^  and  made  an  oration  to  them. 

22.  And  the  people  made  acclamation  :  The  words^  of  a  god, 
and  not  of  a  man. 

23.  And  forthwith  an  angel  of  the  Lord  struck  him,^  because 
he  had  not  given  the  honour  to  God :  and  being  eaten  up  by  worms, 
he  gave  up  the  ghost.-^° 

24.  But  the  word  of  the  Lord"  increased  and,  multiplied. 

25.  And  Barnabas  and  Saul  returned  from  Jerusalem,  having 
fulfilled  the  ministry, ^^  taking  with  them  John,  who  is  surnamed 
Mark. 


1  Both. 

^  Sent  ambassadors. 

3  The  term  signifies:  "having  persuaded."  It  may,  however,  be  applied  to 
gaining  over  by  gifts. 

■•  They  sought  to  adjust  amicably  the  subjects  of  dissension,  lest  they  should 
lead  to  war. 

^  They  needed  to  import  corn  from  his  dominions,  since  being  engaged  in  com- 
merce they  neglected  agriculture,  and  the  produce  of  their  own  territories  did 
not  suffice  for  the  population.  The  text  says  that  they  were  nourished  by  the 
king's  country. 

^  On  the  second  day  of  the  games.     See  Josephus,  Ant.  xix.  72. 

''  Q.  i7r]  Tou  /iiiy-xTo;.  V.  pro  tribunali.  The  term  is  applicable  to  any  high 
stand,  or  platform. 

^  G.  P.   "The  voice."     The  Vulgate  has  "voces." 

"  With  a  mortal  disease. 

'"  After  five  days,  according  to  Josephus,  who,  however,  attributes  his  death  to 
dysentery. 

"  G.  P.  "of  God." 

'^  G.  Tw  S'ioLx.oiin.y,  the  charitable  commission  with  which  they  had  been  charged. 
Supra  xi.  29. 


84  THE    ACTS 


CHAPTER  XIII. 

Saul  and  Barnabas  are  ordered  by  the  Holy  Ghost  to  be  set  apart  for  the  work  of 
preaching  the  Gospel  to  the  Gentiles,  and  Barjesu,  or  Elymas  the  magician,  who  re- 
sisted their  preaching,  being  struck  bliiid  at  the  word  of  Paul,  Sergius  Pauliis  believes. 
Paul  speaks  freely  of  Christ  in  the  synagogue  at  Aiitioch  of  Pisidia ;  but  the  Jews 
blaspheming  and  raising  a  persecution  against  them,  they  turn  to  the  Gentiles,  confor- 
mably to  the  prophecy  of  Isaiah. 

1.  Now  there  were  in  the  church  which  was  at  Antioch,  pro- 
phets* and  teachers,^  among  them^  Barnabas,  and  Simon  who 
was  called  Niger,  and  Lucius  of  Cjrene,'*  and  Manahen,  who  was 
the  foster-brother  of  Herod  the  tetrarch,*  and  Saul. 

2.  And  as  thej  were  ministering^  to  the  Lord  and  fasting,''  the 


•  Bloomfield  observes  that  the  "word  occurs  in  the  sense  of  sacerdos  (priest),  in 
the  classical  writers.  It  may  also  imply  Divine  illustration,  in  expounding  the 
Scriptures  and  delivering  the  Christian  mysteries. 

2  Authorized  teachers — preachers  of  the  word.  The  Greeks  retain  the  title, 
■which  they  apply  to  those  who  expound  Scripture. 

3  V.  in  quibus.  There  are  no  corresponding  words  in  the  text.  I  have  rendered 
them  "among  them,"  to  avoid  the  necessity  of  inserting  a  verb,  where  there  is 
none  in  the  text. 

*  St.  Paul  mections  Lucius  as  one  of  his  kinsmen.     Kom.  xvi.  121. 

^  Herod  Antipa,3  had  been  already  deprived  of  his  tetrarchy,  and  sent  into 
banishment;  but  he  is  here  styled  tetrarch,  according  to  scriptural  usage,  which 
designates  persons  by  the  titles  which  they  have  once  borne.  The  companions 
of  infant  princes  were  selected  with  great  diligence,  and  it  was  deemed  a  high 
honour  to  have  been  under  the  care  of  the  same  nurse. 

^  AetTovpyoufraiv.  Bloomfield  remarks:  " As^Tcu/i^/jt  properly  denotes  the  dis- 
charge of  some  public  ofEnce,  whether  religious  or  civil.  In  the  classical  writers 
it  is  almost  always  employe!  of  the  latter — in  the  sacred  writers,  of  the  former. 
Hence  it  is  used  in  the  Old  Testament,  and  sometimes  in  the  New  (as  Heb.  x.  11), 
to  denote  the  ministration  of  the  priests  and  Levites."  Calvin  admits  that  it  is 
often  used  by  heathen  authors  for  the  oflFering  of  sacrifice.  Erasmus  translates 
it  in  this  place,  "  sacrificantibus,"  which  is  undoubtedly  its  force,  since  it  refers 
to  the  solemn  act  of  Christian  worship,  the  eucharistic  sacrifice,  which  the  Greeks 
still  call  by  this  name.  Lest,  however,  I  should  seem  to  seek  any  controversial 
advantage  from  the  term,  I  have  literally  rendered  the  Vulgate.  "Officiating" 
would,  perhaps,  better  express  the  meaning. 

''  Fasting  was  connected  with  the  solemn  acts  of  the  ministry  at  this  early 
period.     It  disposes  the  mind  for  prayer,  and  especially  for  the  sacred  functions. 


OF    THE    APOSTLES.  85 

Holy  Ghost  said  to  tliem  :^   Separate^  Me^  Saul    and  Barnabas,'* 
for  the  work  whereimto  I  have  taken*  them. 

3.  Then  they  fasting''  and  praying,  and  imposing  their  hands 
upon  them,^  sent  them  away.^ 

4.  So  they  being  sent  by  the  Holy  Ghost,^  went  to  Seleucia  ;^° 
and  from  thence  they  sailed  for  Cyprus. 

5.  And  when  they  were  come  to  Salamina,"  they  preached  the 
word  of  God  in  the  synagogues  of  the  Jews.  And  they  had  John 
also  as  their  assistant.^ 

6.  And  when  they  had  gone  through  the  whole^^  island  as  far  as 
Paphos,  they  found  a  certain  man,  a  magician,"  a  false  prophet, 
a  Jew,  whose  name  was  Barjesu," 

7.  Who   was  with^^  the  proconsuP^  Sergius   Paulus,   a  prudent 

'  By  internal  inspiration,  or  by  some  audible  voice. 

^  Set  them  apart  by  the  solemn  rite  of  episcopal  ordination.  They  were 
already  in  priest's  orders,  since  they  are  numbered  with  those  who  were  employed 
in  sacred  functions. 

*  For  My  service,  especially  for  the  conversion  of  the  heathen. 
''  The  order  is  inverted  in  the  Greek  manuscripts  ;  the  ancient  Syriac  version 
agrees  with  the  Vulgate. 
5  Chosen. 

^  "  They  fasted  when  giving  orders,  and  the  Spirit  spoke  to  them  when  fast- 
ing." St.  Chrysostom.  St.  Leo  refers  to  the  fact,  as  evidence  of  the  apostolic 
usage  of  fasting  on  occasion  of  conferring  orders.     Ep.  Ixxxi. 

■^  "Paul  is  ordained  at  length  to  the  apostleship,  that  he  may  preach  with 
authority."     St.  Chrysostom. 
^  On  their  mission. 

8  Who  had  ordered  them  to  be  ordained. 

'"  A  city  of  Syria,  about  thirty  miles  from  Antioch,  and  opposite  to  Cyprus. 
"  On  the  eastern  coast ;  it  was  the  capital  of  the  island. 

'^  G.  uTTupsm,  minister,  or  officer.  It  is  here  understood  of  an  inferior  ecclesi- 
astical otHcer. 

^^  G.  P.  have  not  the  epithet,  although  it  is  found  in  the  four  chief  manuscripts, 
and  in  the  ancient  versions.  Griesbach  and  Schott  have  restored  it.  Paphos 
being  on  the  western  coast,  it  is  clear  that  they  traversed  the  whole  island. 

'*  Astrologer,  or  sorcerer.  The  Magi  originally  were  astronomers,  or  pro- 
fessors of  natural  science ;  but  they  abused  their  knowledge,  pretending  to  fore- 
tell events. 

'■''  Son  of  Josue. 
■'^  Visiting  him,  or  in  his  suite. 

'^  The  title  of  the  governor  of  Cyprus, — which  was  a  province  immediately  de- 
pendent on  the  emperor,  according  to  the  division  of  the  empire  made  by  Augustus, 
— was  that  of  pretor ;  but  Dio  Cassius  informs  us  that  the  emperor  gave  over  to  the 
people  his  right  over  this  island,  as  well  as  over  Galatia  Narbonensis,  on  which 
account  proconsuls  were  sent  thither  by  the  senate.  L.  liv.  in  Augusta.  A  medal 
struck   under   the  Emperor  Claudius,  contains,  in  the  middle  of  the  reverse, 


86  THE    ACTS 

man.^      He  sending  for  Barnabas  and  Saul,  desired  to  hear  the 
word  of  God. 

8.  But  Elymas^  the  magician  (for  so  his  name  is  interpreted) 
withstood  them,  seeking  to  turn  away  the  proconsul  from  the 
faith. 

9.  Then  Saul,  otherwise  Paul,^  filled  with  the  Holy  Ghost," 
looking^  upon  him, 

10.^  Said :  0  full  of  all  guile  and  of  all  deceit,^  chik?  of  the 
devil,  enemy  of  all  justice,^  thou  ceasest  not  to  pervert  the  right 
ways^°  of  the  Lord. 

11.  And  now  behold  the  hand  of  the  Lord  is  upon  thee,"  and 
thou  shalt  be  blind,  not  seeing  the  sun  for  a  time.^  And  imme- 
diately there  fell  a  mist  and  darkness  upon  him,  and  going  about^^ 
he  sought  some  one  to  lead  him  by  the  hand. 

12.  Then  the  proconsul,  when  he  had  seen  what  was  done,  be- 
lieved, marvelling  at"  the  doctrine^^  of  the  Lord. 

13.  Now  when  Paul,  and  they  that  were  with  him,^''  had  sailed 


KrnPinN ;  and  around  the  circle,  Em  KOMINIOY  nPOKAOT  ANGYnATOY.     Vide 
Patin.  Imp.  Rom.  Numism.  in  Claud,  p.  101 ;    and   Thesaurus  Morellianus,  in 
Fam.  Com.  p.  106.     This  proconsul,  Cominius,  was  predecessor,  or  successor,  of 
Sergius  Paulus. 
•  Intelligent. 

2  The  Arabic  term  corresponding  with  Elymas  signifies  "wise,"  which  may  be 
represented  by  Magus.  It  is  probable  that  Arabic,  or  some  cognate  dialect,  may 
have  been  then  used  in  Cyprus. 

^  St.  Jerome  and  St.  Austin  conjecture  that  he  adopted  the  Roman  name  on 
occasion  of  the  conversion  of  the  proconsul.  Origon  thinks  that  it  may  have 
been  his  own  name  as  Roman  citizen. 

''  This  shows  that  this  severe  language  did  not  proceed  from  passion. 

5  Steadfastly. 

^  G.  P.  "And."  The  conjunction  is  suspected  by  Scliott.  It  is  wanting  in 
the  Alexandrian  and  Parisian  manuscripts,  and  in  the  Armenian  version,  as  well 
as  in  the  Vulgate. 

■^  "Roguery."     Bloomfield. 
^  Follower. 

^  Virtue,  goodness. 

'°  Misrepresenting  the  Christian  doctrines. 

''  To  punish. 

'^  This  double  form  of  expressing  the  same  thing  is  familiar  with  the  Hebrew 
writers. 

13  He  groped  for  a  guide. 

1*  Being  struck  with  astonishment. 

'5  Supported  by  miraculous  evidence. 

'®  His  colleagues. 


OF    THE     APOSTLES.  ©7 

from  Paplios,  they  came  to  Perge^  in   Pamphylla.     But   John, 
departing  from  them,  returned  to  Jerusalem. 

14.  But  they  passing  through  Perge,  came  to  Antioch  in  Pisidia  f 
and  entering  into  the  synagogue  on  the  Sabbath  day^  they  sat  down. 

15.  And  after  the  reading  of  the  law  and  the  prophets,^  the 
rulers  of  the  synagogue"*  sent  to  them,  saying :  Brethren,  if  ye 
have  any  word  of  exhortation  to  the  people,  speak. ^ 

16.  Then  Paul  rising  up,  and  with  his  hand  bespeaking  silence, 
said :  Ye  men  of  Israel,  and  ye  that  fear  God,*'  give  ear. 

17.  The  God  of  the  people  of  IsraeF  chose  our  fathers,  and 
exalted  the  people,^  when  they  were  sojourners  in  the  land  of 
Egypt,  and  with  a  high  arm^  broiight  them  out  from  thence. 

18.  And  for  the  space  of  forty  years  endured  their  manners  in 
the  desert. ^° 

19.  And  destroying  seven  nations  in  the  land  of  Chanaan, 
divided  their  land  among  them  by  lot," 

20.  As  it  were  after  four  hundred  and  fifty  years  •}^  and  after 
these  things  He  gave  judges, ^^  until  Samuel  the  prophet. 

J  The  chief  city  of  Pamphvlia,  a  proviace  of  Asia  Minor,  to  the  northwest  of 
the  Isle  of  Cyprus. 

2  To  the  nortli  of  Pamphylia. 

^  A  portion  from  each  was  appointed  to  be  read  on  each  Sabbath  day. 

*  These  were  officers  entrusted  with  the  direction  of  the  synagogue,  that  all 
things  might  proceed  in  order. 

^  It  was  customary  for  the  president  of  the  synagogue  to  invite  persons  to 
address  the  assembly  in  terms  of  exhortation.  This  invitation  was  given  to  Paul 
and  Barnabas,  as  distinguished  strangers.  From  their  having  sat  down  on  en- 
tering tlie  synagogue,  which  was  customary  with  teachers  of  the  law,  the  presi- 
dent was  led  to  regard  them  as  such. 

^  Proselj'tes. 

^  The  God  whom  the  Israelites  acknowledged,  and  who  cherished  them  with 
special  providence. 

^  Raised  them  up  from  degrading  bondage.     Exod.  i.  1. 

9  With  strength  and  power.     Exod.  xiii.  21,  22. 

10  Exod.  xvi.  3.  The  Greek  term  used  in  the  text,  by  the  variation  of  a  letter, 
may  signify,  "fed  them  as  a  nurse."  This  reading  is  found  in  several  good 
iganuscripts  and  versions. 

'1  Josue  xiv.  2. 

12  This  includes  the  forty  years  of  their  wandering  in  the  desert,  and  seven 
years  which  elapsed  before  the  distribution  of  the  land,  with  the  four  hundred 
years  from  the  time  of  the  promise  to  the  end  of  their  bondage.  The  reading  of 
the  Vulgate  is  conformable  to  the  Alexandrian  and  Parisian  manuscripts,  and  to 
the  Memphitic  and  Armenian  versions.  The  common  text  gives  the  four  hundred 
and  fifty  years  as  the  period  of  the  government  of  judges. 

'3  Leaders.     Judges  iii.  9. 


88  THE     ACTS 

21.  And  after  that  they  desired  a  king  ;^  and  God  gave  them 
Saul,  the  son  of  Cis,  a  man  of  the  tribe  of  Benjamin,  forty  years. ^ 

22.  And  when  He  had  removed  him,  He  raised  them  up  David 
to  be  king,^  to  whom  giving  testimony*  He  said :  "  I  have  found 
David,  the  son  of  Jesse,^  a  man  according  to  My  own  heart,  who 
shall  fulfil  all  My  will."^ 

23.  Of  this  man's  seed  God,  according  to  His  promise,^  hath 
brought  forth^  unto  Israel,  a  Saviour  Jesus. 

24.  John  first  preaching  before  His  coming^  the  baptism  of 
penance  to  all  the  people  of  Israel. 

25.  And  when  John  was  fulfilling  his  course,^"  he  said:  I, am 
not  He,  whom  ye  think  me  to  be ;"  but  behold  there  cometh  one 
after  me,  the  shoes  of  whose  feet  I  am  not  worthy  to  loose. 

26.  Brethren, ^^  children  of  the  stock  of  Abraham,  and  whoso- 
ever among  you  fear  God,^^  to  you  the  word  of  this  salvation"  is  sent. 

27.  For  they  that  inhabited  Jerusalem,  and  the  rulers  thereof, 
not  knowing  Him,^^  nor  the  voices^^  of  the  prophets,  which  are  read 
every  Sabbath,  judging  HhiiP  have  fulfilled  tliem}'^ 

1  1  Kings  viii.  5 ;  ix.  16 ;  x.  1. 

2  The  term  of  the  reign  of  Saul  is  not  stated  in  the  ancient  Scripture.  Jose- 
phus  states  that  he  reigned  eigliteen  years  during  the  life  of  Samuel,  and  twenty- 
two  years  after  his  death.  Bede  and  Severus  Sulpicius  are  of  opinion,  that  the 
period  of  the  government  of  Samuel  is  included  in  the  forty  years  assigned  to 
Saul,  which  is  the  opinion  also  of  Whitby,  among  the  moderns. 

^  1  Kings  xiii.  14;  xvi.  13. 
■*  Favourable. 

*  Ps.  Ixxxviii.  21. 

*  The  text,  which  is  in  the  plural,  cannot  be  so  rendered  in  English,  unless  by 
a  different  term — ordinances,  laws,  desires. 

^  Isaiah  xi.  1. 

^  G.  P.  "raised  up."  Griesbach  and  Schott  adopt  the  Vulgate  reading,  -which 
is  conformable  to  the  Alexandrian  and  Laudian  manuscripts,  and  to  several 
ancient  versions.     It  is,  besides,  the  more  difficult  reading. 

^  Before  He  entered  on  His  public  ministry.   Matt.  iii.  1 ;  Mark  i.  4 ;  Luke  iii.  3. 

'0  Race. 

"  Matt.  iii.  11 ;  Mark  i.  7  ;  John  i.  27.  G.  P.  "Who  think  ye  that  I  am  ?  I 
am  not  He."  Kuinoel  and  others  take  Ti'ksi  for  hTiva.;  i.  e.  "ov."  This  view  har- 
monizes with  the  Vulgate  interpretation. 

'2  "  Men"  may  be  omitted. 

•''  Proselytes. 

"  By  hypallage,  for  "this  word  of  salvation,"  this  saving  word. 

'5  His  character  and  dignity. 

'6  The  meaning  of  the  prophecies. 

"  Condemning  Him. 

'^  Unconsciously. 


OF    THE    APOSTLES.  89 

28.  And  finding  in  Him^  no  cause  of  death,  they  desired  of 
Pilate  to  put  Him  to  death.^ 

29.  And  when  they  had  fulfilled  all  things  that  were  written  of 
Him,  taking  Him^  down  from  the  tree,  they  laid  Him  in  a 
sepulchre. 

30.  But  God  raised  Him  up'^  from  the  dead  the  third  day  -J 

31.  Who  was  seen  for  many  days,  by  them  who  came  up  with 
Him  from  Galilee  to  Jerusalem,  who  until  now*'  are  His  witnesses 
to  the  people. 

32.  And  we  declare^  to  you  the  promise  Avhich  was  made  to 
our  fathers ; 

33.  That  God  hath  fulfilled  the  same  for  our  children^  raising 
up  Jesus,  as  in  the  second  psalm^  also  is  written  :  "  Thou  art  My 
Son,  this  day  have  I  begotten  Thee." 

34.  And  to  show  that  He  raised  Him  up  from  the  dead,  not  to 
return  now  any  more  to  corruption,  He  said  thus  :  "  I  will  make  for 
you  the  holy  things  of  David  secure."^" 

35.  And  therefore  in  another  place  also  he"  saith  :  "  Thou  shalt 
not  suffer  thy  Holy  One  to  see  corruption." 

•  Although  they  found  no  guilt  in  Him.  Matt,  xxvii.  20 ;  Mark  xv.  13  ;  Luke 
xxiii.  21,  23 ;  John  xix.  15. 

^  G.  dv:tip!d-)ivxi  nuT6y.     V.  ut  intevficerent  eum.     "  That  he  should  be  killed." 

"  This  is  expressed  in  a  jDopular  way,  without  distinguishing  the  various  actors 
in  these  different  scenes. 

"Matt,  xxviii.  9,  17;  Mark  xvi.  9,  12,  14;  Luke  xxiv.  15,  31,  34,  36;  John 
x.  14 ;  xix.  26 ;  xxi.  4.  The  resurrection,  as  a  work  of  Divine  powei*,  is  ascribed 
to  God.  It  was  not  expedient  to  state  that  Christ  rose  by  His  own  power,  as 
God,  until  the  mind  had  been  prepared  for  it,  by  the  conviction  of  the  truth  of 
the  fact  itself. 

^  The  time  is  not  stated  in  the  text. 

^  G.  P.  omit  this.  Griesbach  and  others  insert  viv,  and  the  Cambridge  manu" 
script  and  some  versions  have  the  Vulgate  reading,  a^pi  vvv. 

"^  T/udc  ivxyyiKii,c/jiiQit..  V.  vobis  annunciamus.  The  fulfilment  of  the  promise 
was  the  subject  of  the  apostolic  preaching. 

*  G.  P.  "to  us  their  children."  The  Vulgate  reading  is  conformable  to  the 
Alexandrian,  Parisian,  and  Cambridge  manuscripts,  and  to  the  Ethiopic  version. 

8  Ps.  ii.  7.  The  number  of  the  psalm  is  omitted  in  several  manuscripts :  in 
some  it  is  designated  "the  first."  The  text  directly  refers  to  the  eternal  genera- 
tion of  the  Son,  which  is  permanent  and  essential. 

'°  Is.  Iv.  3.  "I  will  make  an  everlasting  covenant  with  you,  the  faithful  mer- 
cies of  David."  The  meaning  is:  'I  will  verify  and  accomplish  the  good  things 
which  I  have  promised  to  David.'  These  are  called  ^0(1,  mercies,  in  the  Hebrew, 
which  the  Septuagint,  from  whom  the  apostle  quotes,  have  rendered  6'tr^,  holy 
things.     Faithful  is  equivalent  to  certain. 

•1  David,  inspired  by  God.  Ps.  xv.  10. 


90  THBACTS 

36.  For  David — when  he  had  served  in^  his  generation,^  ac- 
cording to  the  will  of  God — slept  :^  and  he  was  laid  unto  his 
fathers/  and  he  saw  corruption/ 

37.  But  He  whom  God  hath  raised  from  the  dead,^  saw  no 
corruption. 

38.  Be  it  known  therefore  to  you/  hrethren,  that  through  Him 
forgiveness  of  sins  is  preached  to  you,  and  from  all  the  things,^ 
from  which  ye  could  not  be  justified  by  the  law  of  Moses, 

39.  In  Him  every  one  that  believeth  is  justified.^ 

40.  Beware  therefore  lest  that  come  upon  you  which  is  spoken 
in  the  prophets  :^° 

41.  "  Behold,  ye  despisers,  and  wonder,  and  perish  ;"  for  I  work 
a  work  in  your  days,  a  work  which  ye  will  not  believe,  if  any  man 
shall  tell  it  you." 

42.  And  as  they  went  out,^  they  desired  that  on  the  next  Sab- 
bath they  would  speak  to  them  these  words. 

'  G.  P.  omit  the  preposition.  2  Time, — age. 

'^  3  Kings  ii.  10.  Tlie  Vulgate  punctuation  is  adopted  by  many  commentators, 
■who  understand  the  text  as  affirming  that  David  slept  in  death,  conformably  to 
the  Divine  will,  after  he  had  served  God  in  his  earthly  course.  The  Protestant 
version  is  different:  "David,  after  he  had  served  his  own  generation,  by  the  will 
of  God,  fell  on  sleep." 

*  In  the  cave  where  their  bodies  lay. 

^  As  this  was  notorious,  the  apostle  insists  that  the  words  of  the  Psalmist 
cannot  be  applied  to  him. 

^  G.  P.  have  not  "from  the  dead." 

''  "Men"  may  be  omitted. 

^  Every  believer  in  Christ  may  obtain  justification  from  all  those  crimes,  from 
which  no  legal  justification  could  be  had  by  sacrifices,  which  were  only  accepted 
for  slighter  sins. 

^  The  justifying  virtue  of  faith  is  strongly  declared ;  but  it  must  be  accompa- 
nied with  sorrow  and  conversion  to  God. 

'"  Hab.  i.  5.  The  minor  prophets,  being  bound  up  together,  were  quoted  in 
this  general  way.  Habacuc,  in  the  days  of  Manasses,  foretold  the  Babylonian 
captivity,  which  was  the  punishment  of  the  crimes  of  the  Jews.  St.  Paul  inti- 
mates, that  like  vengeance  should  overtake  those  of  his  time,  if  they  continued 
in  unbelief. 

"  This  is  rendered,  in  the  passage  itself,  "be  astonished;"  which  suits  the 
context  better.  It  is  quoted  from  the  Septuagint.  It  has  direct  reference  to 
the  chastisement  which  God  prepared  for  the  Jews,  by  the  instrumentality  of  the 
Chaldeans. 

'2  G.  P.  "And  when  the  Jews  were  gone  out  of  the  synagogue,  the  Gentiles 
besought,"  &c.  The  four  chief  manuscripts,  and  the  versions  generally,  have 
the  simpler  reading  of  the  Vulgate,  which  is  adopted  by  Griesbach,  Schott,  and 
Bloomfield.     The  request  came,  no  doubt,  from  the  well-disposed  Jews. 


OF    THE    APOSTLES.  91 

43.  And  when  the  synagogue  was  broken  up,  many  of  the  Jews, 
and  of  the  religious^  proselytes,  followed  Paul  and  Barnabas,  who 
speaking,^  persuaded  them  to  contmue  in  the  grace  of  God,^ 

44.  But  the  next  Sabbath  day  the  whole  city  almost  came  to- 
gether to  hear  the  word  of  God. 

45.  And  the  Jews  seeing  the  multitudes,  were  filled  with  envy, 
and  blaspheming  contradicted  those  things  which  were  said  by  Paul.'' 

46.  Then  Paul  and  Barnabas  said  boldly :  To  you  first  it  be- 
hooved us  to  speak  the  word  of  God ;  but  because  ye  reject  it,* 
and  judge  yourselves  unworthy  of  eternal  life,*^  behold  we  turn  to 
the  Gentiles.''' 

47.  For  so  the  Lord  hath  commanded  us:  "  I  have  set  Thee^  to 
be  the  light  of  the  Gentiles,  that  thou  mayest  be  for  salvation  unto 
the  utmost  part  of  the  earth.  "^ 

48.  And  the  Gentiles  hearing  it  were  glad,  and  glorified^"  the 
word  of  the  Lord  ;  and  as  many  as  were  fore-ordained  to  life  ever- 
lasting^^ believed. 

49.  And  the  word  of  the  Lord  was  published  throughout  the 
whole  country. 

'  Lit.  "worshipping."  This  epithet  distinguishes  them,  not  from  other  prose- 
lytes, but  from  heathens,  who  sojourned  among  the  Jews,  without  embracing  their 
worsliip. 

2  G.  P.  "  to  them."  The  pronoun  is  suspected  by  Schott,  not  being  found  in 
the  Laudian  manuscript,  or  in  several  ancient  versions. 

^  The  grace  of  God  had  moved  them  to  believe  in  the  doctrine  of  Cueist.  The 
apostles  exhorted  them  to  continue  docile  to  it. 

*  G.  P.  "  contradicting  and  blaspheming."  The  first  two  words  are  omitted  in 
the  Alexandrian  and  Parisian  manuscripts,  and  in  the  Peschito,  Arabic  (Erpen), 
Memphitic,  Ethiopic,  and  Armenian  versions,  as  well  as  the  Vulgate.  I  have 
put  the  last  word  of  the  text  in  a  different  position,  for  greater  perspicuity. 

^  Push  it  away. 

^  Practically  they  so  judged,  acting  as  if  they  were  unworthy. 

■^  Not  abandoning  the  Jews  altogether,  but  applying  themselves  to  the  work 
which  promised  most  success. 

^  Christ. 

9  Is.  xlix.  6. 

'"  Gave  praise  to  God,  for  His  merciful  counsels  in  their  regard. 

•1  TfTnyfxhot.  V.  pro3-ordinati.  The  apostles  reproached  the  .Jews  with  reject- 
ing the  word  of  God,  and  thus  practically  judging  themselves  unworthy  of  eternal 
life.  Of  the  Gentiles,  it  is  now  said,  that  all  believed  who  were  Divinely  directed 
towards  etei-nal  happiness.  This  supposes  a  special  influence  of  the  grace  of 
God,  without  detriment  to  the  freedom  of  the  human  will.  Those  who  refused  to 
believe,  resisted  grace.  St.  Chrysostom  observes,  that  the  text  indicates  "that 
they  were  assumed  conformably  to  the  Divine  judgment,  and  that  the  term 
'  ordained'  is  used  to  exclude  necessity :  '  for  those  whom  He  foreknew,  He  also 
predestined.'" 


92  THEACTS 

50.  But  the  Jews  stirred  up  religious  and  honourable  women,^ 
and  the  chief  men  of  the  city,  and  raised  persecution  against  Paul 
and  Barnabas,  and  cast  them  out  of  their  borders. 

51.  But  they  shaking  off  the  dust  of  their  feet  against  them,^ 
came  to  Iconium.^ 

52.  And  the  disciples  were  filled  with  joy,'*  and  with  the  Holy 
Ghost. 


CHAPTER  XIV. 

Many  of  the  Jews  and  Gentiles  at  Iconium  embracing  the  Christian  faith,  the  Jews  raise 
a  mob  against  the  apostles,  who  flee  thence  to  Lystra,  where  Paul  heals  a  man  lame 
from  his  mother's  icomb.  The  people  and  the  priests  being  about  to  offer  sacrifice  to 
them  as  to  Divinities,  on  account  of  this  miracle,  are  with  difficulty  restrained:  yet  on 
the  arrival  of  some  Jews  a  mob  is  raised,  and  Paul  is  stoned,  and  left  for  dead.  On 
his  recovering,  he  and  Barnabas  return  to  Ajitioch,  exhorting  the  disciples  in  the  various 
places  through  tvhich  they  pass,  and  ordaining  priests. 

1.  And  it  came  to  pass  in  Iconium,  that  they  entered  together^ 
into  the  synagogue  of  the  Jews,  and  so  spake  that  a  very  great 
multitude  of  the  Jews  and  of  the  Greeks^  believed. 

2.  But  the  unbelieving  Jews  stirred  up  and  incensed  the  minds 
of  the  Gentiles  ao;ainst  the  brethren.^ 

3.  They  abode,  therefore,  a  long  time,"  dealing  confidently  in 
the  Lord,^  who  gave  testimony  to  the  word  of  His  grace,^°  granting 
signs  and  wonders  to  be  done  by  their  hands. 

'  Females  are  very  susceptible  of  good  or  evil  impressions,  and  are  easily 
made  instrumental  in  evil,  as  well  as  good.  Their  zeal,  if  misdirected,  may  be- 
come bitter  and  vindictive.  Those  here  mentioned  appear  to  have  been  proselytes 
from  heathenism  to  Judaism. 

2  Matt.  X.  14  ;  Mark  vi.  11  ;  Luke  ix.  5.  This  was  done  in  obedience  to  the 
mandate  of  our  Lord,  to  intimate  their  horror  of  obstinacy  in  unbelief. 

3  The  chief  city  of  Lycaonia,  in  Asia  Minor. 

*  At  the  general  progress  of  the  faith,  and  at  the  graces  which  they  themselves 
received. 

5  Paul  and  Barnabas,  and  their  companions,  among  whom  was  Timothy. 

^  Proselytes. 

''  The  converts  and  their  teachers. 

^  With  a  view  to  strengthen  the  converts  and  to  increase  their  number. 

^  Speaking  boldly,  and  acting  fearlessly,  with  great  confidence  in  God. 

'"  G.  P.  "and."  This  conjunction  is  wanting  in  the  Alexandrian,  Parisian, 
and  Cambridge  manuscripts,  and  in  the  Peschito  and  Armenian  versions.  Gries- 
bach  and  Schott  cancel  it. 


OP     THE    APOSTLES.  93 

4.  And  the  multitude  of  the  city  was  divided  :  and  some  of  them 
indeed  held  with  the  Jews,  but  some  with  the  apostles. 

5.  And  when  an  onset  was  made  by  the  Gentiles  and  the  Jews 
with  their  rulers,  to  use  them  contumeliously,^  and  to  stone  them  : 

6.  Understanding  it,  they  fled^  to  Lystra  and  Derbe,  cities  of 
Lycaonia,  and  to  the  whole  country  round  about,  and  they  were 
there  preaching  the  Gospel.^ 

7.  And  there  sat*  a  certain  man  at  Lystra,  impotent  in  his  feet,^ 
a  cripple  from  his  mother's  Avomb,  who  had  never  walked. 

8.  This  same  heard  Paul  speaking.  Who  looking  upon  him,  and 
seeing  that  he  had  faith  to  be  healed,'' 

9.  Said  with  a  loud  voice :  Stand  upright  on  thy  feet.  And  he 
leaped  up  and  walked.^ 

10.  And  when  the  multitudes  had  seen  what  Paul  had  done, 
they  lifted  up  their  voice  in  the  Lycaonian  tongue,  saying :  The 
gods  are  come  down  to  us  in  the  likeness  of  men. 

11.  And  they  called  Barnabas  Jupiter,  but  Paul  Mercury ; 
because  he  was  the  chief  speaker.* 

12.  The  priest  of  Jupiter  also,  that  was  before  the  city,^  bringing 
oxen  and  garlands  before  the  gate,  would  have  offered  sacrifice  with 
the  people. 

13.  Which,  when  the  apostles  Barnabas  and  Paul  had  heard, 
rending  their  garments, ^°  they  leaped"  out  among  the  people,  crying 
out, 

14.  And  saying :  Men,  why  do  ye  these  things  ?  We  also  are 
mortals,  men  like  to  you,^  preaching  to  you  to  be  converted  from 

*  G.  v0pi3-:ti,  to  insult,  to  outrage. 

2  Conformably  to  the  injunction  of  our  Lord.    Matt.  x.  23.     Lystra  was  to  the 
north,  Derbe  to  the  south  of  Iconium. 
^  Evangelizing. 

*  This  represents  his  helpless  condition. 

*  G.  P.  "being."  This  is  wanting  in  all  the  chief  manuscripts  and  versions, 
and  is  therefore  omitted  by  Griesbach  and  other  critics. 

^  From  his  appearance  and  manner  this  might  be  conjectured;  but  it  could  be 
known  with  certainty  only  by  the  interior  light  of  the  Holy  Spirit. 
■^  Is.  XXXV.  16. 

*  Mercury  was  regarded  as  the  messenger  of  the  gods. 

9  The  statue,  or  temple,  of  Jupiter  was  outside  the  city,  near  the  gate,  as  was 
usual  in  regard  to  the  tutelary  god. 

'"  As  was  customary  to  express  sorrow,  or  horror. 

"  G.  P.  "ran  in."  Griesbach  and  others  adopt  the  Vulgate  reading,  which  is 
supported  by  the  chief  manuscripts  and  ancient  versions. 

'2  'OfAoioTrx^lis,  liable  to  the  same  passions  and  infirmities. 


94  THEACTS 

these  vain  things,  to  the  living  God,  who  made  the  heavens,^  and 
the  earth,  and  the  sea,  and  all  things  that  are  in  them : 

15.  Who  in  times  past,  suffered  all  nations^  to  walk  in  their  own 
ways.^ 

16.  Nevertheless,  He  left  not  Himself  without  testimony,"*  doing 
good  from  heaven,  giving^  rains  and  fruitful  seasons,  filling  our 
hearts  with  food  and  gladness.*^ 

17.  And  speaking  these  things,  they  scarce  restrained  the 
people  from  sacrificing  to  them. 

18.  Now  certain  Jews  came  thither  from  Antioch^  and  Iconium  : 
and  having  persuaded  the  multitude,  and  stoned  Paul,^  <^hey 
dragged  him  out  of  the  city,  thinking  him  to  be  dead.^ 

19.  But  as  the  disciples  stood  round  about  him,^°  he  rose  up  and 
entered  into  the  city,  and  the  next  day  he  departed  with  Barnabas 
to  Derbe." 

20.  And  when  they  had  preached  the  Gospel  to  that  city,  and 
had  taught  many,  they  returned  again  to  Lystra,  and  to  Iconium, 
and  to  Antioch : 

21.  Confirming  the  souls  of  the  disciples,  and^  exhorting  them 
to  continue  in  the  faith ;  and^^  that  through  many  tribulations  we 
must  enter  into  the  kingdom  of  God. 

22.  And  when  they  had  ordained"  priests  for  them  in  every 

'  Gen.  i.  1 ;  Ps.  cxlv.  6  ;  Apoc.  xiv.  7. 

2  The  nations  generally.  Nevertheless,  His  grace  and  mercy  may  have  en- 
lightened and  saved  many  individuals,  by  inspiring  them  with  faith  in  primitive 
revelation,  the  traces  of  which  were  not  altogether  efifaced. 

^  According  to  their  own  devices,  worshipping  the  creatures  of  their  fancy. 

^  Evidence  of  His  overruling  and  benign  Providence. 

^  G.  P.  "us."  Schott  suspects  this  to  be  an  addition  to  the  text,  since  it  is 
not  found  in  the  Parisian,  Cambridge,  and  Laudian  manuscripts,  or  in  several 
versions. 

6  By  His  gifts. 

^  Of  Pisidia. 

^  They  persuaded  them  to  stone  him  as  an  impious  man. 

^  This  is  a  most  striking  instance  of  the  inconstancy  of  men.  They  cast 
forth  his  body  apparently  lifeless. 

'°  Mourning  over  him. 

"  This  was  plainly  miraculous. 

'2  The  conjunction  is  wanting  in  the  text. 

''  Inculcating. 

'■*  Xiiporovvi<r:i.vTt;.  V.  constituissent.  The  Greek  term  originally  signifies,  in  the 
classic  authors,  to  choose  by  extending  the  hands, — to  elect.  In  the  New  Testa- 
ment it  means  to  appoint,  or  ordain,  by  laying  on  of  hands,  and  is  equivalent  to 
i57-/S-£VT5f  T*c  x^'f'-^^-  Supra,  xiii.  3.  Calvin  admits  that  ecclesiastical  writers  use 
it  for  the  rite  of  ordination. 


OF    THE    APOSTLES.  95 

clmrcli,  and  had  prayed  with  fasting/  they  commended  them  to 
the  Lord,  in  whom  they  believed. 

23.  And  passing  through  Pisidia,  they  came  into  Pamphylia, 

24.  And  having  spoken  the  word  of  the  Lord  in  Perge,  they 
went  down  into  Attalia  :'"* 

25.  And  thence  they  sailed  to  Antioch,^  whence  they  had  been 
delivered  up  to^  the  grace  of  God  for  the  work  which  they  accom- 
plished. 

26.  And  when  they  were  come,  and  had  assembled  the  Church, 
they  related  what  great  things  God  had  done  with  them,  and  how 
he  had  opened  a  door  of  faith  to  the  Gentiles.* 

27.  And'^  they  abode  no  small  time  with  the  disciples. 


CHAPTER  XV. 

A  dissension  having  arisen  at  Antioch,  on  account  of  the  Jews,  who  wished  that  the 
Gentile  converts  should  be  circumcised,  Paul  and  Barnabas  refer  the  matter  to  the 
apostles,  who,  after  hearing  the  sentiments  of  Peter  and  James,  determine  unanimously 
that  the  converts  from  heathenism  are  not  bound  by  the  law  of  Moses.  Paul,  on  his 
departure  from  Antioch,  wishing  to  visit  the  places  in  which  he  had  preached,  separates 
from  Barnabas,  being  unwilling  to  take  John  with  him. 

1.  And  some,^  coming  down  from  Judea,  taught  the  brethren : 
That  except  ye  be  circumcised,^  after  the  manner  of  Moses,®  ye 
cannot  be  saved. 

2.  When,  therefore,  Paul  and  Barnabas  had  no  small  contest^" 

*  Calvin  says :   "  Fasts  are  added  as  helps  to  excite  the  ardour  of  prayer." 
2  A  seaport  of  Pamphylia. 

"  In  Syria,  where  they  had  received  ordination,  and  whence  they  had  been 
sent  on  a  mission  to  the  Gentiles. 

''  Devoted  to  the  work  to  which  God  graciously  called  them. 

5  How  He  had  given  them  the  light  of  faith,  and  led  them  to  the  Church. 

6  G.  P.  "there."  Three  of  the  chief  manuscripts,  and  several  versions,  omit 
the  adverb,  which  Griesbach  and  Schott  reject. 

■^  Cerinthus  and  his  partisans  are  designated  by  St.  Epiphanius,  Hser.  xxviii. 
It  had  been  a  matter  of  dispute  among  the  Jews,  whether  proselytes  to  Judaism 
should  be  circumcised. 

8  Gal.  V.  2. 

9  It  was  first  prescribed  to  Abraham,  but  enforced  in  the  law  of  Moses. 

1°  G.  P.  "dissension  and  disputation."  Schott  conjectures  that  the  Vulgate 
reading,  which  is  conformable  to  the  Laudian  manuscript,  and  to  the  Memphitic 
version,  is  correct,  and  that  the  second  term  is  a  gloss. 


96  THE    ACTS 

with  them,  they  determined  that  Paul  and  Barnahas,  and  certain 
others  of  the  other  side/  shoukl  go  up  to  the  apostles  and  an- 
cients^ to  Jerusalem,  about  this  question. 

3.  Thej,  therefore,  being  brought  on  their  Avay  by  the  Church,^ 
passed  through  Phenice  and  Samaria,  relating  the  conversion  of 
the. Gentiles  :  and  they  caused  great  joy  to  all  the  brethren. 

4.  And  when  they  were  come  to  Jerusalem,  they  were  received 
by  the  Church,''  and  by  the  apostles  and  ancients,^  declaring  how 
ffreat  things  God  had  done  with  them. 

5.  But  some  believers,'^  of  the  sect  of  the  Pharisees,  rose  up, 
saying :  That  they  must  be  circumcised,  and  be  commanded  to  ob- 
serve the  law  of  Moses. 

6.  And  the  apostles  and  ancients  assembled  to  consider  of  this 
matter.'^ 

7.  And  when  there  was  much  disputing,^  Peter,  rising  up,  said 
to  them :  Brethren,  ye  know,  that  in  former  days,^  God  made 
choice  among  us,^°  that,  by  my  mouth,  the  Gentiles  should  hear 
the  word  of  the  Gospel,  and  believe. 

'  Favourable  to  the  observance  of  the  Jewish  ceremonies. 

2  The  Greek  term  may  designate  sacred  ministers  in  general.  It  here  seems 
to  mean  those  who  shared  the  government  with  the  apostles, — bishops,  their 
associates.  I  render  it  here  "  ancients,"  because,  afterwards,  generally  through- 
out this  chapter,  it  is  rendered  "  seniores"  in  the  Vulgate.  Theodoret  says,  that 
"  Paul  went  to  the  great  Peter,  to  obtain  from  him  a  decision,  for  those  who  dis- 
puted at  Antioch  about  the  legal  observances."    Ep.  ad  Leonem. 

'  Accompanied  by  leading  members,  and  large  numbers  of  the  local  Church  of 
Antioch.  This,  the  third  visit  of  St.  Paul  to  Jerusalem,  took  place  in  the  year 
of  our  Lord  53,  about  seventeen  years  after  his  conversion. 

*  By  the  faithful  at  large,  especially  by  their  leaders. 

5  V.  Senioribus.  This  implies  that  the  higher  clergy, — the  bishops, — are 
meant. 

^  Who  had  come  to  the  faith.  This  verse  may  be  understood  as  part  of  the 
statement  made  by  Paul  and  Barnabas ;  or,  as  the  narrative  of  St.  Luke,  of  op- 
position made  in  Jerusalem. 

■'Even  Calvin  remarks:  "Luke  does  not  say  that  the  whole  Church  was 
assembled,  but  those  who  were  eminent  for  learning  and  judgment,  and  who,  by 
their  office,  were  lawful  judges  of  this  cause." 

8  Inquiry,  discussion.  "  He  first  permits  the  question  to  be  discussed,  and 
then  speaks."  St.  Chrysostom.  Calvin  admires  his  moderation,  in  allowing  the 
discussion  to  proceed,  unrestrained  by  any  previous  expression  of  his  oi^inion. 

9  Supra  X.  20. 

'°  It  appears  to  be  a  Hebraism,  equivalent  to:  "  God  hath  chosen  us."  The 
Hebrew  verb  is  followed  by  the  preposition  3.  "Among"  is  so  harsh  as  to  be 
scarcely  admissible.     Bloomfield. 


OF    THE    APOSTLES.  97 

8.  And  God,  who  knoweth  the  hearts,  gave  testimony,^  giving 
the  Holy  Ghost^  to  them,  as  well  as  to  us, 

9.  And  He  put  no  difference  between  us  and  them,  purifying 
their  hearts  by  faith.^ 

10.  Now,  therefore,  why  tempt  ye  God,  to  put  a  yoke  upon  the 
necks  of  the  disciples,  which  neither  our  fathers  nor  we  have  been 
able  to  bear  ?■* 

11.  But  by  the  grace  of  the  Lord  Jesus  Christ,  we  believe  to 
be  saved,  in  like  manner  as  they  also.^ 

12.  And  all  the  multitude^  held  their  peace,^  and  they  listened 


1  G.  P.  "bare  them  witness." 

2  Supra  X.  45. 

3  Faith,  enlightening  the  mind  with  Divine  knowledge,  disposes  the  heart  for 
compunction,  and  for  pardon. 

■1  The  multitude  of  the  legal  observances  was  burthensome,  especially  as  they 
were  destitute  of  grace.  In  enjoining  them,  God  had  regard  to  the  state  of  the 
Israelites,  which  exposed  them  to  be  drawn  away  into  idolatry,  unless  they  were 
constantly  engaged  in  ceremonial  duties.  The  yoke  was  not  absolutely  intolera- 
ble, since  Zacharias  and  Elizabeth  walked  before  God  in  all  the  observances 
without  blame ;  but  it  was  difficult  to  bear,  on  which  account,  the  apostle,  speak- 
ing in  a  popular  way,  says  :   "  We  could  not  bear  it." 

5  The  hope  of  salvation,  which  the  apostles  and  other  converts  from  Judaism 
cherished,  was  in  the  mere  grace  of  .Jesus,  even  as  the  converts  from  heathenism 
sought  to  be  saved  through  grace,  independently  of  ceremonial  rites.  St.  Augustin 
understands  the  comparison  as  made  with  the  ancient  fathers:  "If  then,"  he 
says,  "  even  they,  that  is,  the  fathers,  being  unable  to  bear  the  yoke  of  the  ancient 
law,  believed  that  they  were  saved  by  the  grace  of  Jesus  Christ,  it  is  manifest  • 
that  this  grace  caused  the  ancient  saints  to  live  by  faith."     Ep.  clvii. 

^  The  whole  assembly. 

'  Calvin  observes  :  "  Luke  signifies  that  the  Spirit  of  God  so  reigned  in  that 
assembly,  that  they  immediately  yielded  to  reason.  The  discussion  first  pre- 
vailed among  them :  now,  after  Peter  explained  to  them  the  counsel  of  God,  and 
treated  of  the  question  according  to  the  doctrine  of  Scripture,  all  murmurs 
being  at  once  hushed,  they,  who  a  while  before  rashly  maintained  error,  acqui- 
esce and  are  silent.  This  is  the  lively  image  of  a  lawful  council,  wherein  the 
sole  truth  of  God,  as  soon  as  it  is  declared,  puts  an  end  to  all  controversies."  It 
is  plain,  from  the  sacred  historian,  that  this  was  not  the  result  of  any  scriptural 
quotation,  which  was  only  made  afterwards  by  James,  but  rather  the  judgment 
of  Peter,  supported  by  the  evidence  of  what  God  had  done,  through  His  ministry, 
in  behalf  of  the  Gentiles.  This  is  impliedly  acknowledged  by  Calvin  himself: 
"  The  truth  of  God  prevailed,  so  that  the  silence,  mentioned  by  Luke,  was  an 
illustrious  testimony  of  the  common  obedience.  Peter  had  shown  extraordinary 
moderation,  in  suffering  each  one  to  state  his  individual  sentiment,  and  delaying 
to  pronounce  his  sentence,  lest  he  should  influence  the  others,  until  the  matter 
had  been  discussed  freely." 

7 


98  THEACTS 

to  Barnabas  and  Paul,  telling  what  great  signs  and  wonders  God 
had  wrought  among  the  Gentiles  by  them.^ 

13.  And  after  they  had  held  their  peace,  James  answered,  say- 
ing :^  Brethren,  hear  me. 

14.  Simon  hath  related  how  God  first  visited^  the  Gentiles,  to 
take  a  people  to  His  name.^ 

15.  And  with  this  agree  the  words  of  the  prophets,  as  it  is 
written  : 

16.  "  After  these  things,  I  will  return,^  and  will  rebuild  the 
tabernacle  of  David,  which  is  fallen  down,  and  the  ruins  thereof  I 
will  rebuild,  and  I  will  set  it  up : 

17.  That  the  residue  of  men  may  seek  after  the  Lord,  and  all 
nations  upon  whom  My  name  is  invoked,  saith  the  Lord,  who 
doeth''  these  things.'"'' 

18.  To  the  Lord  was  His  own  work  known,  from  the  beginning 
of  the  world. 

19.  For  which  cause,  I  judge,^  that  they  who  are  converted  to 
God,  from  among  the  Gentiles,  are  not  to  be  disquieted.^ 

20.  But  that  we  write  to  them,^"  that  they  refrain  from  the 


1  St.  Chrysostom  admires  the  absence  of  all  pride  of  office  on  this  occasion : 
"  See,  Paul  speaks  after  Peter,  and  no  one  prevents  him." 

2  "  Men"  may  be  omitted. 

^  Visited  the  nations  in  mercy, — looked  down  graciously  on  them, — receiving 
Cornelius  and  his  family,  in  the  first  instance,  to  Christian  privileges,  before 
.these  were  communicated  by  Paul  and  Barnabas  to  other  Gentiles.  This  was 
but  the  accomplishment  of  the  gracious  purpose  of  God  from  the  beginning,  in 
His  eternal  counsels. 

*  G.  P.  "for  His  name."  To  His  glory.  The  preposition  is  wanting  in  the 
four  chief  manuscripts,  and  in  the  Peschito  version,  as  well  as  in  the  Vulgate. 

^  I  will  again  rebuild. 

^  G.  P.  "  all."  Griesbach  and  Schott  omit  this,  which  is  wanting  in  the  three 
chief  manuscripts  and  several  versions. 

"^  Amos  ix.  11.     It  is  quoted  according  to  the  Septuagint. 

^  P.  "My  sentence  is."  Bloomfield  observes:  "I  cannot  agree  with  some 
commentators,  (as  Hammond,)  who  recognise  in  x.p!m  the  determination  of  James, 
as  Bishop  of  Jerusalem.  The  best  interpreters,  both  ancient  and  modern,  agree 
that  it  has  merely  the  force  of  the  Latin  '  censeo.'  '  My  opinion  or  sentiment  is,' 
St.  Jerome  says,  '  that  Peter  was  the  author  of  this  decree.'  "  Ep.  Ixxxix.  Tertul- 
lian  avers  the  same. 

^  Annoyed  by  hindrances  thrown  in  their  way. 

1°  Order  them  by  letter. 


OF    THE    APOSTLES.  99 

pollutions  of  idols, ^   and  fornication,^  and  things  strangled,  and 
blood. ^ 

21.  For^  Moses,  of  old  time,  hath  in  every  city^  those  that 
preach^  him  in  the  synagogues,^  where  he  is  read  every  sabbath.* 

22.  Then  it  pleased  the  apostles  and  ancients,  with  the  whole 
Church,^  to  choose  men  of  their  own  company,  and  to  send  to 
Antioch,  with  Paul  and  Barnabas,  Judas,  who  was  surnamed  Bar- 
sabas,  and  Silas,^°  chief  men  among  the  brethren, 

23.  Writing  by  their  hands."  The  apostles  and  ancients^ 
brethren,  to  the  brethren  of  the  Gentiles,  that  are  at  Antioch, 
and  in  Syria,  and  Cilicia,^^  greeting  :" 


'  The  pollutions  of  idolatry,  by  partaking  of  the  flesh  of  victims.  This 
was  of  itself  criminal,  whenever  the  circumstances  determined  it  to  be  a  partici- 
pation in  the  act  of  sacrifice.  '  It  was,  however,  forbidden,  in  all  cases,  to  those 
to  whom  the  letter  was  addressed,  because  it  was  offensive  to  the  Jews,  and  an 
obstacle  to  their  conversion.  Where  they  were  numerous,  it  was  expedient  to 
conciliate  them  by  avoiding  the  use  of  all  that  had  been  offered  to  idols. 

'^  Concubinage,  and  all  impurity,  may  be  comprised  under  this  term.  The 
prevalence  of  licentiousness  rendered  this  prohibition  necessary,  lest  the  converts 
should  view  it  too  indulgently.  See  Terent.  Adelph.  1,  2,  21  ;  Spencer,  de  Leg. 
743. 

^  These  prohibitions  were  made,  that  the  Jews  might  not  be  shocked  on  seeing 
the  Gentile  converts  disregard  even  these  most  ancient  laws,  which  were  in  force 
since  the  deluge.  They  ceased  to  be  obligatory  on  the  general  diffusion  of 
Christianity,  when  it  was  no  longer  necessary  to  have  regard  to  Jewish  prejudices. 

■*  This  seems  directed  to  meet  the  objection  of  the  Jews,  by  showing  that  there 
was  no  danger  that  the  Mosaic  law  should  fall  into  oblivion,  although  it  were  not 
observed  by  the  converts. 

*  Where  assemblies  of  Jews  were  held. 

^  Read  the  law.     See  Joseph.  Contra  Appion.  1.  ii. 

'  This  is  by  some  understood  even  of  Christian  assemblies,  consisting  of 
Jewish  converts. 

^  These  observed  the  Jewish  sabbath,  as  well  as  the  Lord's  day.  This  usage 
continued  for  a  long  time. 

^  All  who  were  present.  We  know  not  what  number  were  assembled,  or  to 
what  class  they  belonged.  They  all  expressed  their  assent  to  the  measures 
adopted.  "  The  modesty  of  the  people  is  hence  inferred,"  says  Calvin,  "  that 
after  leaving  the  judgment  to  the  apostles  and  the  other  doctors,  they  now 
also  subscribe  their  decree." 

'°  A  companion  of  St.  Paul.     1  Cor.  i.  1 ;  Acts  xvii.  1 ;   1  Thess.  i.  1. 

"  By  them. 

'2  G.  P.  "  and."  The  conjunction  is  wanting  in  the  Alexandrian  and  Cam- 
bridge manuscripts. 

'3  The  letter  was  specially  addressed  to  them,  but  the  decision  settled  a  point 
of  general  importance. 

"  The  usual  Greek  salutation,  bidding  "  rejoice." 


100  THE    ACTS 

24.  Forasmuch  as  we  have  heard,  that  some,  going  out  from  us, 
have  troubled  you  with  words,  subverting  your  souls  ;^  to  whom 
we  gave  no  commandment : 

25.  It  hath  seemed  good  to  us,  being  assembled  together,^  to 
choose  out  men,  and  to  send  them  to  you,  with  our  well-beloved 
Barnabas  and  Paul, 

26.  Men  who  have  given^  their  lives  for  the  name  of  our  Lord 
Jesus  Christ. 

27.  We  have  sent,  therefore,  Judas  and  Silas,  who  themselves 
also  will,  by  word  of  mouth,  tell  you  the  same  things.^ 

28.  For  it  hath  seemed  good  to  the  Holy  Ghost,  and  to  us,^  to 
lay  no  further  burden^  upon  you  than  these  necessary  things  '? 

29.  That  you  abstain  from  things  sacrificed  to  idols,  and  blood, 
and  that  which  is  strangled,  and  fornication  :  from  which  things 
keeping  yourselves,  ye  shall  do  well.*     Fare  ye  well. 

30.  They,  therefore,  being  dismissed,  went  down^  to  Antioch : 
and  gathering  together  the  multitude,  delivered  the  epistle. 

31.  Which,  when  they  had  read,  they  rejoiced  for  the  consolation. 

32.  But  Judas  and  Silas,  being  prophets^"  also  themselves,  with 
many  words  comforted  and  confirmed  the  brethren. 

'  G.  P.  "  saying:  'Ye  must  be  circumcised,  and  keep  the  law.'  "  Griesbach 
thinks  that  these  words  should  be  expunged.  They  are  not  in  the  Alexandrian 
or  Cambridge  manuscripts. 

2  P.  "of  one  accord."  The  words  signify,  "assembled  together,"  as  Bloom- 
field  remarks,  quoting  supra  ii.  1 ;  xviii.  12;  xix.  29:  "'O^oeu^MaiToi'  with  yivKr^nt 
in  the  sense  of  unanimously,  is,  as  far  as  I  recollect,  unexampled."     Bloomfield. 

^Exposed.     Supra  ix.  24;  xiii.  50;  xiv.  5,  19. 

■•  They  were  authorized  to  expound  and  enforce  the  letter. 

5  Enlightened  and  directed  by  Him  in  our  decision.  Even  Calvin  observes : 
"  The  apostles  and  presbyters,  joining  themselves  with  the  Holy  Ghost,  ascribe 
nothing  to  themselves  apart;  but  the  phrase  is  equivalent  to  saying,  that  the 
Spirit  was  their  guide  and  president,  and  that  they  had  determined  what  they 
write  under  His  dictation.  •  For  this  manner  of  speech  is  quite  common  in  Scrip- 
ture,_to  add,  in  the  second  place,  the  ministers,  after  expressing  the  name  of 
God.  When  the  people  are  said  to  have  believed  God,  and  Moses,  His  servant, 
(Exod.  xiv.  31,)  faith  is  not  rent,  as  if  they  devoted  themselves  partly  to  God, 
partly  to  a  mortal  man." 

*  Laws  were  so  called. 

''  Some  of  the  things  enjoined,  such  as  abstinence  from  blood,  were  only 
necessary  in  the  actual  circumstances,  not  in  themselves. 

*  You  shall  please  God,  and  advance  in  the  career  of  salvation. 

9  The  Alexandrian,  Parisian,  and  Cambridge  manuscripts,  and  the  Ethiopic 
version,  agree  with  the  Vulgate.     G.  P.  "came." 
'"  Inspired  teachers. 


OF    THE    APOSTLES.  101 

33.  And  after  they  had  spent  some  time  there,  they  were  let  go 
with  peace^  by  the  brethren,  unto  those  who  had  sent  them.^ 

34.  But  it  seemed  good  to  Silas  to  remain  there :  and  Judas  set 
out  alone  for  Jerusalem.^ 

35.  And  Paul  and  Barnabas  continued  at  Antioch,  teaching  and 
preaching,  with  many  others,  the  word  of  the  Lord. 

36.  And  after  some  days,  Paul  said  to  Barnabas  :  Let  us  return, 
and  visit  our  brethren  in  all  the  cities,  wherein  we  have  preached 
the  word  of  the  Lord,  to  see  how  they  do. 

37.  And  Barnabas  would  have  taken  with  them  John,  also,^ 
that  was  surnamed  Mark  -J 

38.  But  Paul  desired  that  he  (as  having  departed  from  them 
out  of  Pamphylia,  and  not  gone  with  them  to  the  work)  might  not 
be  received.^ 

39.  And  there  arose  a  dissension,^  so  that  they  departed,  one 
from  another,  and  Barnabas,  indeed,  taking  Mark,  sailed  to  Cyprus. 

40.  But  Paul  choosing  Silas,  departed,  being  delivered  by  the 
brethren  to  the  grace  of  God. 

41.  And  he  went  through  Syria  and  Cilicia,  confirming  the 
Churches,^  commanding  them  to  keep  the  precepts  of  the  apostles 
and  of  the  ancients. 

'  With  good  wishes. 

2  G.  P.  "unto  the  apostles."  Griesbach  and  others  adopt  the  Vulgate  read- 
ing, which  is  conformable  to  the  above  manuscripts,  and  to  several  ancient 
versions. 

'^  This  clause  is  found  in  the  Cambridge  manuscript,  and  in  the  Armenian  and 
Slavonic  versions,  but  is  wanting  in  most  others. 

*  The  conjunction  is  adopted  by  Griesbach  and  others,  from  three  of  the  chief 
manuscripts,  and  several  versions. 

^  This  condescension  showed  the  great  charity  of  Barnabas. 

fi  The  severity  of  Paul  was  directed  to  make  Mark  fully  sensible  of  his  fault. 

'  An  excitement, — a  sharp  discussion.  Holy  men  may  differ  in  views,  in 
regard  to  the  course  to  be  pursued  towards  others,  and  may  maintain,  each  his 
own  sentiment,  with  warmth,  without  violating  charity.  "If  either  of  them," 
says  St.  Chrysostom,  "under  the  influence  of  excited  feeling,  had  sought  his 
own  interest,  or  glory,  it  would  have  been  sinful ;  but  since  both  were  eager  to 
teach,  and  to  form  others  to  virtue,  each  by  a  different  method,  what  is  there  to 
reprehend  in  this  diversity  of  method  ?  They  did  many  things  also  after  a 
human  manner :  for  they  were  not  sticks  or  stones.  See  how  Paul  assigns  the 
reason  of  his  conduct :  for  his  great  modesty  caused  him  to  treat  Barnabas  with 
respect."  Paul  afterwards  admitted  Mark  to  his  society,  with  much  commenda- 
tion.    2  Tim.  iv.  11  ;  Col.  iv.  10 ;  Philem.  24. 

8  What  follows  is  wanting  in  the  text.  The  Cambridge  manuscript  and  Cas- 
siodorus  have  :   "  delivering  the  commandments  of  the  presbyters." 


102  THE    ACTS 


CHAPTER  XVI. 

Paul  at  Lystra  circumcises  Timothy,  whom  he  takes  along  with  him,  and  going  through 
the  various  cities,  he  teaches  them  to  observe  the  precepts  of  the  apostles.  They  are  for- 
bidden by  the  Holy  Ghost  to  preach  in  Asia  and  Bithynia:  but  Paul  being  called  in 
a  vision  to  Macedon,  they  set  out  thither,  and  preaching  first  at  Philippi,  they  receive 
hospitality  from  Lydia :  but  Paul  having  cast  forth  the  pythonic  spirit,  they  are 
scourged  and  thrown  into  prison,  where  an  earthquake  takes  place,  and  their  chains  fall 
from  them,  on  which  the  Jailer  is  converted.  On  the  following  day  the  magistrates  en- 
treat them  to  leave  the  city. 

1.  And  he  came  to  Derbe  and  Lystra.  And  behold  there  was 
a  certain  disciple  there^  named  Timothy,  the  son  of  a^  believing^ 
Jewish  woman,  of  a  Gentile  father.^ 

2.  To  this  man,  the  brethren  that  were  in  Lystra  and  Iconium 
gave  a  good  testimony. 

3.  Him  Paul  would  have  to  go  along  with  him  :  and  taking  him 
he  circumcised  him,  because  of  the  Jews  who  were  in  those  places.' 
For  they  all  knew  that  his  father  was  a  Gentile.^ 

4.  And  as  they  passed  through  the  cities,  they  delivered'^  to 
them  to  keep  the  decrees^  that  were  made^  by  the  apostles  and 
ancients  who  were  at  Jerusalem. 

5.  And  the  churches  were  confirmed  in  faith,  and  they  increased 
daily  in  number.^" 


'  In  Lystra. 

^  G.  P.  "certain."     This  is  cancelled  by  Griesbach  and  others,  on  the  autho- 
rity of  the  four  chief  manuscripts,  and  the  ancient  versions  and  fathers. 
^  Christian. 

*  Lit.  "A  Greek."  It  is  probable  that  he  adored  the  true  God.  Such  marriages 
often  occurred  in  those  times,  in  which  the  Gentiles  were  living  in  the  same  cities 
with  the  Jews. 

^  Circumcision  was  still  lawful,  and  in  this  case  expedient,  that  the  ministry  of 
Timothy  among  the  Jews  might  become  more  useful. 

^  They  knew  that  this  circumstance  had  led  to  the  neglect  of  his  being  cir- 
cumcised. 

"^  They  taught  and  enjoined  their  observance. 

*  They  are  called  dogmata  in  the  text,  and  are  understood  of  the  doctrinal  de- 
claration, together  with  the  laws  connected  with  it.  The  term  signifies  edict,  or 
decree.     See  Daniel  vi.  8,  9,  10. 

8  Adjudged. 

">  The  settlement  of  the  controversy  concerning  the  legal  rites,  contributed 
greatly  to  this  increase,  since  the  Gentiles  were  encouraged  to  embrace  Chris- 
tianity by  the  few  requirements  necessary  for  that  purpose. 


OF    THE    APOSTLES.        *  103 

6.  And  passing^  through  Phrygia  and  the  country  of  Galatia, 
they  were  forbidden  by  the  Holy  Ghost  to  preach  the  word  in 
Asia.^ 

7.  And  when  they  were  come  into  Phrygia,  they  attempted  to  go 
into  Bithynia,^  and  the  spirit  of  Jesus'*  suffered  them  not. 

8.  And  when  they  had  passed  through  Mysia,  they  went  down . 
to  Troas.^ 

9.  And  in  the  night  a  vision  was  shown  to  Paul.  A  man  of 
Macedonia*^  was  standing  and  beseeching  him,  and  saying :  Pass 
over  into  Macedonia,  and  help  us.'' 

10.  And  as  soon  as  he  had  seen  the  vision,  immediately  we* 
sought  to  go  into  Macedonia,  being  assured  that  God  had  called  us 
to  preach  the  Gospel  to  them.^ 

11.  And  sailing  from  Troas  we  came  with  a  straight  course  to 
Samothracia,^"  and  the  day  following  to  Neapolis  :^^ 

12.  And  thence  to  Philippi,   which  is  a  chief  city  of  part  of 


'  The  Vulgate  has  the  present  pai'ticiple :  the  common  text  has  the  participle 
of  the  second  aorist.  Four  of  the  chief  manuscripts  have  the  indicative  mood  of 
the  aorist. 

2  The  Holy  Ghost,  by  some  inspiration,  or  extraordinary  means,  signified  His 
will  that  the  Gospel  should  not  be  then  announced  in  Ionia ;  which  is  here  called 
Asia.  The  giving  or  withholding  of  external  opportunities  of  knowing  the  truth, 
depends  on  the  mysterious  counsels  of  God,  whose  judgments  are  just,  although 
unsearchable. 

3  To  the  north  of  Mysia. 

*  G.  P.  omit  "  of  Jesus."  Griesbach  and  Schott  read  as  the  Vulgate,  which 
is  supported  by  the  four  chief  manuscripts,  and  by  many  versions.  The  copy- 
ists probably  left  it  out  as  being  an  unusual  phrase. 

''  It  was  a  city  on  the  coast  of  the  Egean  Sea,  in  the  province  of  the  same  name, 
to  the  west  of  Mysia. 

s  He  was  clearly  marked  as  such,  by  his  dress,  or  language.  Macedonia  was 
to  the  west  of  the  Egean  Sea. 

■^  Give  us  aid  unto  salvation. 

^  St.  Luke  appears  to  have  now  joined  the  company,  since  the  narrative  pro- 
ceeds in  the  first  person  plural.  His  modesty  has  not  permitted  him  to  speak 
distinctly  of  himself. 

9  God  gave  clear  marks  of  the  reality  of  the  vision,  so  that  His  will  was 
manifest. 

'<*  An  island  of  the  Egean  Sea,  west  of  Troas. 

"  A  city  on  the  confines  of  Thrace,  near  the  coast  of  the  Egean  Sea. 


104  *  THE    ACTS 

Macedonia,^  a   colony.^     And  we  were   in  this  city  some  days 
conferring.^ 

13.  And  upon  the  Sabbath  day  we  went"  forth  outside  the  gate"* 
by  a  river,  where  it  seemed  that  there  was  prayer  :^  and  sitting 
down,  we  spake  to  the  women  that  were  assembled.^ 

14.  And  a  certain  woman  named  Lydia,  a  seller  of  purple^  of  the 
city  of  Thyatira,^  one  that  worshipped  God,^  did  hear :  whose 
heart  the  Lord  opened^"  to  attend  to  those  things  which  were  said 
by  Paul. 

15.  And  when  she  was  baptized,  and  her  household,  she  besought 
us,  saying  :  If  ye  have  judged  me  to  be  faithful  to  the  Lord,  come 
into  my  house  and  abide.     And  she  constrained  us." 

16.  And  it  came  to  pass  as  we  went  to  prayer,^  a  certain  girl,^^ 
having  a  pythonic  spirit,"  met  us,  who  brought  to  her  masters^^ 
much  gain  by  divining. 

'  Amphipolis  is  stated  by  Livy  to  have  been  the  capital.  Philippi  was  also  a 
leading  city,  which  was  probably  the  actual  capital  at  that  time,  since  it  was  the 
policy  of  the  Romans  to  make  their  colonies  the  capitals  of  the  provinces.  It  was 
about  twelve  miles  to  the  north  of  Neapolis. 

2  Julius  Caesar  planted  a  colony  there.     The  Latin  term  is  retained  in  the  text. 

^  G.  {TwToi/SovTsc.  V.  conferentes.  Erasmus  approves  of  this  rendering,  the  Greek 
term  being  sometimes  so  applied.  The  Rhemish  translators  had  "  abiding:"  as 
in  the  Protestant  version. 

*  G.  P.  "  out  of  the  city."  "  I  agree  with  Kuinoel,  that  ttoxhc,  the  reading  of 
many  ancient  manuscripts,  is  the  true  one,  and  that  7roMa>;  is  a  marginal  scho- 
lium."    Bloomfield. 

^  It  is  thought  to  mean  a  place  of  prayer — a  grove  by  the  shore,  in  which  they 
were  wont  to  assemble.  The  Jews  used  to  assemble  for  prayer  near  the  river 
banks.     See  Philo  in  Flacc.     Joseph.  Antiq.  1.  xiv.  c.  x.  §  24. 

^  We  know  not  how  it  happened  that  women  only  were  assembled.  Bloomfield 
conjectures  that  each  sex  had  a  separate  hour  of  prayer,  as  there  was  probably 
no  division  in  the  oratory,  or  there  may  have  been  no  building  whatever. 

■^  Purple  cloth. 

^  Born  there,  but  resident  at  Philippi.  Thyatira  is  sometimes  spoken  of  as 
belonging  to  Mysia,  sometimes  it  is  included  in  Lydia.  There  was  a  company  of 
dyers  in  that  city,  as  appears  from  an  inscription  taken  from  its  ruins.  See 
George  Wheeler's  Journey  into  Greece,  b.  iii.  p.  233. 

^  A  proselyte.  '"  By  grace. 

"  The  apostles  yielded  to  her  kind  importunities,  and  accepted  hospitality. 

•^  The  place  of  prayer  before  mentioned.     This  happened  on  another  day. 

•'^  Maid-servant,  slave. 

'■*  A  divining  power, — a  spirit,  such  as  was  believed  to  animate  the  Pythia, 
or  priestess  of  Apollo.  He  was  said  to  have  killed  the  serpent  Python.  His 
pi-iestess  was  thought  to  have  the  power  to  discover  secrets,  and  foretell  things 
beyond  the  reach  of  human  foresight.  The  natural  powers  of  demons  are  greater 
than  those  of  men,  since  they  are  intelligences  of  a  higher  order. 

1*  Occasionally  several  have  a  joint  interest  in  slaves. 


OF    THE    APOSTLES.  105 

17.  This  same  following  Paul  and  us,  cried  out,  saying :  These 
men  are  the  servants  of  the  Most  High  God,  who  preach  to  you^ 
the  way  of  salvation.^ 

18.  And  this  she  did  many  days.  But  Paul,  being  grieved, 
turned  and  said  to  the  spirit :  I  command  thee,  in  the  name  of 
Jesus  Christ,  to  go  out  from  her.  And  he  went  out  the  same 
hour.' 

19.  But  her  masters  seeing  that  the  hope  of  their  gain  was  gone, 
apprehending  Paul  and  Silas,  brought  them  into  the  market-place'' 
to  the  rulers. 

20.  And  presenting  them  to  the  magistrates,^  they  said  :  These 
men  disturb  our  city,  being  Jews  :^ 

21.  And  they  preach  a  fashion^  which  it  is  not  lawful  for  us, 
who  are  Romans,  to  receive,  or  observe.^ 

22.  And  the  people  ran  together  against  them :  and  the  magis- 
trates tearing  off^  their  clothes,  commanded  them  to  be  beaten 
with  rods.^° 

23.  And  when  they  had  laid  many  stripes  upon  them,  they  cast 
them  into  prison,  charging  the  jailer  to  keep  them  diligently. 

24.  Who,  having  received  such  a  charge,  thrust  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks." 

25.  And  at  midnight,  Paul  and  Silas  praying,  praised  God. 
And  they  that  were  in  prison  heard  them.^ 

26.  And  suddenly  there  was  a  great  earthquake,  so  that  the 


'  The  Alexandrian  and  Parisian  manuscripts,  with  the  Memphitic,  Ethiopic, 
and  Slavonic  versions,  have  the  Vulgate  reading,  which  is  adopted  by  Griesbach. 

2  God  willed  that  this  testimony  should  be  given  by  this  spirit. 

^  Moment. 

*  The  public  square,  where  the  Roman  magistrates  sat  in  judgment. 

^  The  Greek  tei-m,  which  signifies  a  commander  of  troops,  is  applied  to  a  civil 
magistrate. 

^  As  such  opposed  to  the  worship  prevailing  in  this  Roman  colony.  The  Roman 
law  required  all  to  worship  the  gods  of  their  country. 

■^  G.  P.  "customs." 

^  It  was  not  allowed  to  establish  a  new  worship  without  the  consent  of  the 
senate. 

9  Tearing  them  in  twain,  as  far  as  the  waist,  to  expose  their  backs  to  the  lash. 

'0  2  Cor.  xi.  25  ;  Philip,  i.  13  ;  1  Thess.  ii.  2.  The  apostles  forbore  claiming 
their  privileges  as  Roman  citizens,  probably  in  consequence  of  the  violence  and 
precipitation  which  prevailed. 

'^  A  wooden  instrument,  with  holes  in  which  the  feet  were  confined. 

12  The  fervour  of  the  apostles  led  them  to  pray  aloud. 


106  THE    ACTS 

foundations  of  the  prison  were  shaken.     And  immediately  all  the 
doors  were  opened :  and  the  bands  of  alP  were  loosed. 

27.  And  the  keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  doors  of  the  prison  open,  drawing  his  sword,  would  have 
killed  himself,  supposing  that  the  prisoners  had  fled.^ 

28.  But  Paul  cried  with  a  loud  voice,  saying :  Do  thyself  no 
harm,  for  we  are  alP  here. 

29.  Then  calling  for  a  light,  he  went  in,  and  trembling,  fell 
down  at  the  feet  of  Paul  and  Silas. ^ 

30.  And  bringing  them  out,^  he  said  :  Masters,  what  must  I  do, 
that  I  may  be  saved  ? 

31.  But  they  said :  Believe  in  the  Lord  Jesus,''  and  thou  shalt 
be  saved,  and  thy  house. 

32.  And  they  preached  the  word  of  the  Lord  to  him,  and  to  all 
that  were  in  his  house. 

33.  And  he  taking  them  the  same  hour  of  the  night,  washed 
their  stripes,^  and  himself  was  baptized,  and  all  his  house  imme- 
diately. 

34.  And  when  he  had  brought  them  into  his  own  house,  he  laid 
the  table  for  them,  and  rejoiced  with  all  his  house,  believing  God. 

35.  And  when  day  was  come,  the  magistrates  sent  the  sergeants,^ 
saying :  Let  those  men  go.^ 

36.  And  the  keeper  of  the  prison  told  these  words  to  Paul :  That 
the  magistrates  have  sent  to  let  you  go  :  now  therefore  depart,  and 
go  in  peace. 

37.  But  Paul  said  to  them  :  After  having  beaten  us  publicly. 


*  The  prisoners. 

^  Death  of  a  frightful  kind  awaited  his  apparent  neglect  of  duty. 
'  The  other  prisoners  were  probably  not  aware  that  the  doors  were  open,  or 
they  were  terror-stricken. 

*  "  He  falls  at  their  feet  in  token  of  respect  to  those  whom  he  accounted  Divine 
legates.  The  custom  was  an  oriental  one."  Bloomfield.  Calvin  observes :  "If 
anything  were  done  against  the  glory  of  God,  Paul  had  not  forgotten  the  zeal, 
which  he  had  before  displayed  against  the  Lycaonians  ;  therefore  we  gather  from 
his  silence,  that  there  was  nothing  contrary  to  piety,  or  to  the  glory  of  God,  in 
this  kind  of  adoration." 

■'•  From  their  dungeons  to  his  own  apartments. 
^  Embrace  His  doctrine,  obey  His  precepts. 
'  To  evince  his  tender  solicitude  for  them. 
^  Officers  bearing  staves  in  their  hand — beadles. 

^  This  may  have  been  the  result  of  reflection  on  the  irregularity  of  the  pro- 
ceeding. 


OFTHEAPOSTLES.  107 

uncondemned/  men  that  are  Romans,^  they  cast  us  into  prison  : 
and  now  do  they  thrust  us  out  privately  ?  Not  so,  but  let  them 
come,^ 

38.  And  let  us  out  themselves.  And  the  sergeants  told  these 
words  to  the  magistrates.  And  they  were  afraid/  hearing  that 
they  were  Romans. 

39.  And  coming,  they  besought  them ;  and  bringing  them  o*it, 
they  desired  them  to  depart  out  of  the  city. 

40.  And  they  went  out  of  the  prison,  and  entered  into  the  house 
of  Lydia  :  and  having  seen  the  brethren,  they  comforted^  them,  and 
departed. 


CHAPTER  XVII. 

Great  fruit  having  been  produced  at  Thessalonica  by  the  preaching  of  Paul,  the  Jews  stir 
up  a  mob  against  him  there,  as  also  at  lierea.  Paul  speaks  at  Athens  with  Jews  and 
philosophers,  and  converts  Dionysius,  the  Areopagite,  and  others,  to  Christ. 

1.  And  when  they  had  passed  through  Amphipolis  and  Apol- 
lonia,^  they  came  to  Thessalonica,  where  there  was  the^  synagogue 
of  the  Jews. 

2.  And  Paul,  according  to  his  custom,^  went  in  unto  them  ;  and 
for  three  Sabbath  days  he  reasoned^  with  them  out  of  the  Scrip- 
tures, 


'  Without  trial. 

2  It  is  not  known  how  they  had  obtained  the  privileges  of  Roman  citizens. 
These  were  sometimes  bought,  or  given  to  families  in  reward  of  services. 

•^  Every  circumstance  showed  their  improper  treatment  of  the  apostles.  St. 
Paul  required  them  to  acknowledge  it,  that  the  character  of  himself  and  his 
fellow-sufferers  might  not  be  injured,  and  that  henceforward  the  magistrates 
might  be  slow  to  interfere  with  the  disciples  and  ministers  of  Chkist. 

''  Lest  they  should  be  accused  of  violating  the  majesty  of  the  Roman  Republic, 
in  the  person  of  her  citizens. 

^  Exhorted  them. 

6  "Situated  between  Amphipolis  and  Thessalonica,  which  Ptolemy,  Geograph. 
1.  3,  calls  ApoUonia  in  Mydonia."     Bloomfield. 

■^  Probably  the  only  synagogue  in  Macedonia. 

8  Paul  was  accustomed  to  begin  by  visiting  the  synagogues,  and  preaching 
Cheist  to  the  Jews. 

3  Disputed,  v.  17. 


108  THE    ACTS 

3.  Laying  open^  and  showing^  that  the  Christ  was  to  suffer, 
and  to  rise  again  from  the  dead;  and  that  this  is  the  Christ 
Jesus  whom  I  preach  to  jou.^ 

4.  And  some  of  them  believed,''  and  were  joined  to  Paul  and 
Silas,  and  of  those  that  served  God,*  and  of  the  Gentiles  a  great 
multitude,  and  of  noble  women  nof  a  few. 

,5.  But  the  Jews,^  moved  with  envy,  and  taking  with  them  some 
wicked  men  of  the  vulgar  sort,^  and  raising  a  mob,  set  the  city  in 
an  uproar ;  and  besetting  the  house  of  Jason,  sought  to  bring 
them  out  to  the  people.* 

6.  And  not  finding  them,  they  dragged  Jason  and  certain 
brethren  to  the  rulers  of  the  city,  crying,  that  they  that  set  the 
city^  in  an  uproar  are  come  hither  also, 

7.  Whom  Jason  hath  received  ;^°  and  these  all  do  contrary  to 
the  decrees  of  Ceesar,  saying  that  there  is  another  king,  Jesus. 

8.  And  they  stirred  up  the  people,  and  the  rulers  of  the  city, 
hearing  these  things. 

9.  And  having  taken  security"  of  Jason,  and  of  the  rest,  they 
let  them  go. 

10.  But  the  brethren  immediately  sent  away  Paul  and  Silas  by 
night  to  Berea.^  Who,  when  they  were  come,  went  into  the 
synagogue  of  the  Jews. 

11.  Now  these  were  more  noble^^  than  those  in  Thessalonica, 


*  Opening  to  them  the  meaning  of  the  Scriptures. 
2  Stating,  inculcating. 

^  The  sacred  writer  repeats  the  very  words  which  the  apostle  employed. 

4  Were  persuaded. 

^  The  proselytes.  G.  P.  "Of  the  devout  Greeks."  The  Alexandrian  and 
Cambridge  manuscripts  insert  the  conjunction,  as  in  the  Vulgate.  Lachmann 
approves  this  reading. 

*  G.  P.  "which  believed  not."  The  Alexandrian  and  Laudian  manuscripts, 
and  the  versions  generally,  have  not  these  words,  which  are  on  this  account 
rejected  by  critics. 

''  The  Greek  term  denotes  loiterers  in  the  forum. 

*  To  a  popular  assembly,  to  render  an  account. 

^  Lit.  "  the  world."     "  Urbem"  denotes  the  city  of  Rome,  the  seat  of  empire. 
Possibly  it  was  originally  orbem,  as  some  manuscripts  still  have. 
'"  As  guests.     He  was  a  relation  of  St.  Paul.     Rom.  xvi.  21. 
'^  Probably  legal  security  for  the  immediate  departure  of  the  apostles. 
'2  A  large  and  populous  city  of  Macedonia. 
'3  Better  disposed  for  truth. 


OF    THE    APOSTLES.  109 

who  received  the  word  with  all  eagerness,  daily  searching  the 
Scriptures,  whether  tRese  things  were  so.^ 

12.  And  many  of  them  indeed  believed,  and  not  a  few  of 
honourable  Gentile  women,  and  of  men. 

13.  And  when  the  Jews  of  Thessalonica  understood  that  the 
word  of  God  was  preached  by  Paul  at  Berea  also,  they  came 
thither  also,  stirring  up  and  troubling  the  multitude. 

14.  And  then  immediately  the  brethren  sent  away  Paul,  to  go 
unto  the  sea ;  but  Silas  and  Timothy  remained  there. 

15.  And  they  that  conducted  Paul  brought  him  as  far  as 
Athens,  and  receiving  a  commandment^  from  him  to  Silas  and 
Timothy,  that  they  should  come  to  him  with  all  speed,  they 
departed. 

16.  Now  whilst  Paul  waited  for  them  at  Athens,  his  spirit  was 
stirred'*  within  him,  seeing  the  city  wholly  given  up  to  idolatry. 

17.  He  disputed  therefore  in  the  synagogue  with  the  Jews,  and 
with  them  that  served  God,*  and  in  the  market-place,^  every  day 
with  those  that  were  there. 

18.  And  certain  Epicurean^  and  Stoic  philosophers^  argued^ 
with  him,  and  some  said :  What  is  it  that  this   babbler^"  would 


1  Whether  the  prophecies  quoted  by  the  apostles  were  contained  in  the  Scrip- 
tures ;  and  whether  they  required,  or  admitted,  the  meaning  which  they  assigned 
them.  This  was  laudable  in  persons  not  yet  convinced  of  the  authority  of  the 
apostles,  whilst  it  would  have  been  inconsistent  on  the  part  of  persons  already 
convinced  of  their  divine  mission. 

2  P.  "  as  it  were."  G.  ic.  This  particle  seems  here  without  force.  The 
apostle  probably  went  to  Pydna,  the  nearest  port,  and  sailed  for  Athens. 

^  Message. 

*  With  grief  and  indignation  at  their  idolatry,  which  was  so  great  that,  ac- 
cording to  Pausanias,  there  was  no  place  where  so  many  idols  were  to  be  seen. 

5  The  proselytes. 

^  This  was  a  usual  place  for  assemblies  and  harangues. 

'^  They  made  sensual  enjoyment  the  chief  end  of  man,  and  denied  an  over- 
ruling Providence. 

8  Austere  in  their  morals,  but  defenders  of  absolute  necessity. 

9  Discussing  and  disputing. 

1"  The  Greek  term,  which  was  originally  used  of  a  bird  that  picked  up  seeds 
scattered  by  the  sower,  or  left  above  ground  (Aristot.  1.  viii.,  Hist.  Nat.  c.  iii.), 
was  applied  to  mean  persons,  living  on  what  they  could  pick  up  in  the  market,  or 
otherwise  supporting  a  precarious  existence  by  their  wits.  It  also  was  under- 
stood of  babblers,  and  of  parasites.     See  Cornelius  a  Lapide. 


110  THE    ACTS 

say  ?     But  others :  He  seemeth  to  be  a  preacher  of  new^  gods ; 
because  he  preached  to  them  Jesus,  and  the*resurrection.^ 

19.  And  taking  him  thej  brought  him  to  the  Areopagus,^ 
saying :  May  we  know  what  this  new  doctrine  is  which  thou 
speakest  of? 

20.  For  thou  bringest  certain  new  things  to  our  ears ;  we  would 
know  therefore  what  these  things  mean. 

21.  (Now  all  the  Athenians,  and  strangers  sojourning'*  there, 
employed  themselves  in  nothing  else,  but  either  to  tell  or  to  hear 
some  new  thing.)^ 

22.  But  Paul  standing  in  the  midst  of  the  Areopagus,  said : 
Ye  men  of  Athens,  I  perceive  that  in  all  things  ye  are  very 
religious.^ 

23.  For  passing  by  and  seeing  your  idols,^  I  found  an  altar 
also,  on  which  was  written :  To  an  UNKNOVS^n  God.^  What  there- 
fore ye  worship  without  knowing,^  that  I  preach  to  you. 

1  G.  P.  "Strange." 

2  St.  Chrysostom,  and  many  of  the  moderns,  think  that  the  Athenians  took 
cfvao-Toto-zc  for  a  goddess,  which  might  happen,  either  from  the  Hellenistic  phrases 
of  St.  Paul,  or  from  their  being  accustomed  to  personify  and  deify  virtues. 

^  The  high  court  was  so  called,  being  held  on  a  hill  sacred  to  Mars.  The 
apostle  does  not  appear  to  have  been  put  on  his  trial,  but  he  was  allowed  to  make 
his  address  in  this  place. 

*  Having  their  domicile  there. 

^  This  is  fully  borne  out  by  their  own  writers. 

^  G.  i.;  d'ua-id'citfjiovia-^ipcuc.  V.  superstitiosiores.  P.  "too  superstitious."  The 
apostle  cannot  be  thought  to  have  used  an  offensive  epithet  at  the  commencement 
of  his  discourse ;  he  rather  commended  their  religious  feeling  and  disposition, 
although  misdirected.  St.  Chrysostom  explains  the  term  as  meaning  pious,  and 
observes:   "As  if  praising  them,  he  appears  to  say  nothing  painful." 

'  G.  Tci  tri^atr/xaTOL  C/u2v.  V.  simulachra  vestra.  The  Ethiopic  agrees  with 
the  Vulgate.  The  Syriac  renders  it  "  temples."  "By  our  English  translators," 
says  Bloomfield,  "it  is  rendered  devotions,  which  is  certainly  the  farthest  from 
the  sense." 

^  It  is  certain,  from  profane  testimony,  that  many  altars  at  Athens  were  dedi- 
cated to  unknown  gods.  The  author  of  the  dialogue  entitled  Philopatris,  a  con- 
temporary of  Lucian,  states  that  the  Athenians  adored  an  unknown  deity ;  but  he 
appears  only  to  repeat  the  statement  of  the  apostle,  with  a  view  to  throw  ridicule 
on  it.  Some  think  that  the  apostle  applies  to  one,  what  they  practised  in  regard 
to  unknown  deities  in  general.  St.  Chrysostom  remarks  that  the  Athenians 
erected  an  altar  to  the  unknown  God,  to  avoid  the  punishment  of  neglecting  to 
worship  some  god,  of  whom  they  might  not  have  heard. 

9  The  apostle  takes  occasion  to  point  out  to  them  the  true  God,  whom  they 
might  be  presumed  to  desire  to  worship,  when'oflFering  homage  to  the  unknown 
deity. 


OF    THE    APOSTLES.  Ill 

24.  God,  who  made  the  world  and  all  things  therein/  He 
being  Lord  of  heaven  and  earth,  dwelleth  not  in  temples  made 
with  hands  f 

25.  Neither  is  He  served  with  men's  hands,  as  though  He  needed 
anything,^  seeing  He  giveth  to  all  life,  and  breath,  and  all  things  ;^ 

26.  And  He  hath  made  of  one*  all  mankind,  to  dwell  upon  the 
whole  face  of  the  earth,  determining*^  appointed  times,  and  the 
limits  of  their  habitation,^ 

27.  That  they  should  seek  God,^  if  haply  they  may  feel  after 
Him,"  or  find  Him,  although  He  be  not  far^"  from  every  one  of  us. 

28.  For  in  Him  we  live,  and  move,  and  be  ;"  as  some  also  of 
your  own  poets  have  said:  "For  we  are  also  His  oifspring."^^ 

29.  Being  therefore  the  ofi"spring  of  God,  we  must  not  suppose 
the  Divinity  to  be  like  to  gold,  or  silver,  or  stone,  the  graving  of 
art,  and  device  of  man." 

>  Gen.  i.  1. 

2  Is  not  confined  within  material  temples — needs  them  not.     Supra,  vii.  48. 

3  He  is  not  served  with  human  hands,  as  one  needing  food,  raiment,  or  aid  to  pass 
from  place  to  place.  The  manner  of  honouring  idols  is  alluded  to,  and  the  folly 
of  idolatry  is  pointed  out. 

*  All  things  necessary  for  the  support  of  life ;  all  the  blessings  which  we  enjoy. 

^  G.  P.  "of  one  blood."  The  Vulgate  reading  is  conformable  to  the  Alex- 
andrian and  three  other  manuscripts,  as  also  to  that  used  by  Clement  of  Alex- 
andria.    The  Coptic  version  agrees  with  it. 

8  G.  P.  "before  appointed."  Griesbach,  Knapp,  and  others,  adopt  the  Vulgate 
reading,  which  is  conformable  to  the  Alexandrian  manuscript,  and  to  that  of 
Cambridge,  although  in  the  latter  it  appears  as  a  correction,  and  also  to  many 
versions.  "  Critics  are  generally  agreed,"  says  Bloomfield,  "  that  for  npoTi- 
Tdy/uivouc,  we  are  to  read  Trpoa-TimyfAivovc,  as  being  the  more  difficult  reading,  and 
supported  by  many  manuscripts."     He,  however,  dissents. 

'  Allotting  to  them  various  periods  of  existence,  and  places  in  which  they 
might  dwell. 

8  G.  P.  "The  Lord."  Griesbach,  Knapp,  and  others  adopt  the  Vulgate  read- 
ing, which  is  conformable  to  the  Alexandrian  manuscript,  and  to  the  versions 
generally.  These  things  were  so  directed,  that  men  using  them  rightly,  might 
attain  to  the  true  knowledge  of  God,  by  the  aid  of  His  grace. 

9  Morally,  by  investigation.  The  imperfection  of  human  knowledge  is  indicated 
by  the  groping  of  a  blind  man. 

'0  By  litotes  for :  He  is  very  near. 

"  Life,  motion,  and  all  our  faculties  are  from  God. 

'2  The  words  occur  in  Aratus,  a  poet  boi*n  at  Sola,  not  far  from  Tharsus,  in  the 
year  of  Rome,  472.  Phaenom.  ver.  5.  The  apostle  quotes  heathen  poets  to  his 
heathen  hearers,  as  he  was  wont  to  quote  Scripture  for  the  Jews,  thus  propor- 
tioning his  authorities  to  those  whom  he  addresses. 

'3  Being  sprung  from  God,  we  must  not  imagine  that  the  Deity  resembles  the 
works  of  our  hands,  or  our  inventions. 


112  THE    ACTS 

30.  And  God  indeed  having  overlooked^  the  times  of  this  igno- 
rance, now  declareth  to  men,^  that  all  everywhere  should  do 
penance. 

31.  Because  He  hath  appointed  a  day  wherein  He  will  judge 
the  world  in  justice,^  by  the  man''  whom  He  hath  appointed, 
giving  faith^  to  all,  by  raising  Him  up  from  the  dead. 

32.  And  when  they  had  heard  of  the  resurrection  of  the  dead, 
some  indeed  mocked ;  but  others  said :  We  will  hear  thee  again 
concerning  this  matter.'' 

33.  So  Paul  went  out  from  among  them. 

34.  But  certain  men  adhering  to  him,  believed ;  among  whom 
also  Dionysius,  the  Areopagite,^  and  a  woman  named  Damaris, 
and  others  with  them. 


CHAPTER  XVIII. 

Paul  practises  his  trade  at  Corinth  with  Aquila :  and  although  the  Jews  blasphemed  at 
his  preaching,  nevertheless  he  learns  in  a  vision  that  a  large  number  will  be  converted 
to  the  faith  in  that  city  :  but  after  a  year  and  a  half  he  is  accused  by  the  Jews,  before 
Gallio,  the  proconsul,  and  after  a  long  time  he  comes  to  Ephesus ;  and  in  various 
places  he  confirms  the  brethren  in  faith.  Apollo  strenuously  persuades  the  Jews, 
shotving  from  the  Scriptures  that  Jesus  is  the  Christ,  although  he  himself  was  only 
acquainted  with  the  baptism  of  John. 

1.  After  these  things,^  departing  from  Athens,  he  came  to 
Corinth.^ 

2.  And  finding  a  certain  Jew  named  Aquila,^"  born  in  Pontus, 

'  Passed  over  witli  forbearance. 

2  G.  P.  "  commandeth  all  men."  Lachmann  and  Schott  read  as  the  Vulgate, 
conformably  to  the  Alexandrian  and  Cambridge  manuscripts,  and  to  several 
versions. 

^  The  day  of  general  judgment. 

*  In  His  human  nature  CnpasT  will  exercise  judgment.  It  was  not  expedient 
to  insinuate  anything  of  His  Divinity  to  an  audience  of  philosophers. 

5  Evidence  of  revelation.  ^  This  was  a  polite  dismissal. 

''  The  judges  of  this  court  were  highly  esteemed  and  honoured.  Dionysius 
became  bishop  of  Corinth,  and  is  thought  to  have  died  a  martyr  under  Domitian. 

^  G.  P.  "Paul."     This  is  wanting  in  the  Cambridge  manuscript. 

^  The  metropolis  of  Achaia.  It  was  situate  on  the  isthmus  between  the  Pelo- 
ponnesus and  Attica,  to  the  south  of  Athens. 

w  The  name  is  Latin,  the  .Jews  at  that  period  being  accustomed  to  adopt  Latin, 
or  Greek  names,  or  to  assimilate  their  own  names  to  those  of  the  people  among 
whom  they  resided. 


OF    THE    APOSTLES.  113 

lately  come  from  Italy,  with  Priscilla^  his  wife,  (because  Claudius 
had  commanded  all  Jews  to  depart  from  Rome,)^  he  came  to 
them. 

3.  And  because  he  was  of  the  same  trade,  he  remained  with 
them,  and  wrought :  (Now  they  were  tent-makers^  by  trade.) 

4.  And  he  reasoned  in  the  synagogue  every  Sabbath,  bringing 
in  the  name  of  the  Lord  Jesus,'*  and  he  persuaded^  the  Jews  and 
the  Greeks.^ 

5.  And  when  Silas  and  Timothy  were  come  from  Macedonia,'' 
Paul  was  earnest  in  preaching,^  testifying  to  the  Jews  that  Jesus 
is  the  Christ. 

6.  But  they  opposing  and  blaspheming,  he  shook  his  garments,^ 
and  said  to  them:  Your  blood^"  he  upon  your  own  head:"  I  aw'^ 
clean  ;^^  from  henceforth  I  will  go  unto  the  Gentiles." 

7.  And  departing  thence^^  he  entered  into  the  house  of  a  certain 


'  Called  Prisca,  2  Tim.  14,  19.     Both  are  lauded,  Rom.  xvi.  4. 

-  This  is  stated  by  Suetonius.  Claud,  c.  xxiii.  "  Judteos,  impulsore  Chresto, 
assidue  tumultuantes  Roma  expulit."  The  historian  ascribed  the  dissensions 
between  Jews  and  Christians,  who  were  all  considered  Jews,  the  most  part  being 
originally  such,  to  Christ,  whose  doctrines  and  character  they  regarded. 

^  They  made  awnings,  or  booths  for  soldiers,  or  leathern  tents  for  travellers, 
to  encamp  on  their  journey  through  the  wilderness.  It  was  customary  among  the 
Jews,  even  for  educated  and  wealthy  persons,  to  learn  a  trade,  to  provide  for  the 
contingencies  of  life. 

*  This  clause,  "bringing  in,"  &c.,  is  wanting  in  the  text. 

^  He  endeavoured  to  persuade  them  to  believe. 

^  Proselytes. 

''  They  had  been  sent  from  Athens  to  Thessalonica :  1  Thess.  iii.  1 ;  having 
been  previously  called  from  Berea  to  Athens.     Supra  xvii.  15. 

^  G.  P.  "pressed  in  the  spirit."  There  is  reason  to  suppose,  as  Bloomfield 
observes,  "  that  the  true  reading  (though  the  more  difi&cult  one),  is  Koycn,  of  which 
the  best  interpretation,  and  that  most  suitable  to  the  context,  is  the  one  found  in 
the  Vulgate,  instabat  verbo."     Griesbach  and  Schott  adopt  this  reading. 

"  As  if  to  express  that  he  would  have  no  communion  with  them.  The  Jews 
used  actions  and  gestures  of  this  kind  to  declare  forcibly  their  feelings. 

I''  Or  is. 

1'  Your  destruction  must  rest  with  yourselves.     2  Kings  i.  16  ;  Ez.  xxxiii.  4. 

'2  The  verb  is  supplied. 

'*  Free  from  responsibility,  having  done  all  in  my  power. 

i''  The  apostle  purposed  to  apply  thenceforward  in  a  more  special  manner  to 
the  salvation  of  the  heathen. 

15  From  the  synagogue. 

8 


114  THE    ACTS 

man,  named  Titus  Justus,  one  tliat  worshipped  God,''  whose  house^ 
was  adjoining  to  the  synagogue. 

8.  But  Crispus,  the  ruler  of  the  synagogue,^  with  all  his  house, 
believed  the  Lord :  and  many  of  the  Corinthians  hearing,^  believed 
and  were  baptized. 

9.  And  the  Lord  said  unto  Paul  in  the  night  by  a  vision :  Do 
not  fear,^  but  speak,  and  hold  not  thy  peace : 

10.  For  I  am  with  thee  ;  and  no  man  shall  set  upon  thee  to  hurt 
thee  :^  for  I  have  much  people  in  this  city.''' 

11.  And  he  stayed  there  a  year  and  six  months,  teaching  the 
word  of  God  among  them. 

12.  But  when  Gallio^  was  proconsul  of  Achaia,^  the  Jews,  with  one 
accord,  rose  up  against  Paul,  and  brought  him  to  the  judgment  seat, 

13.  Saying:  That  this  man  persuadeth  men  to  worship  God 
contrary  to  the  law.^° 

14.  And  when  Paul  was"  beginning  to  open  his  mouth,  Gallio 
said  to  the  Jews  :  If  it  were  some  matter  of  injustice,  or  heinous 
deed,^^  0  ye  Jews,  I  should  Avith  reason  bear  with  you  : 


'  A  proselyte.  In  some  manuscripts  the  name  is  as  in  the  Vulgate.  The 
common  reading  has  not  "Titus,"  whose  name  is,  however,  expressed  in  the 
Syriac  version. 

2  It  seems  to  have  served  as  a  place  for  instruction,  after  he  had  ceased  speak- 
ing in  the  synagogue. 

3  The  conversion  of  this  chief  officer  was  a  consoling  exception  to  the  general 
obduracy  of  the  Jews. 

*  The  instructions  of  Paul. 

*  The  apostle  seems  to  have  entertained  the  thought  of  quitting  Corinth,  as 
affording  no  prospect  of  success. 

6  There  was  reason  to  apprehend  that  the  Jews  would  do  violence  to  him. 
''  Disposed  to  embrace  Christianity. 

*  The  brother  of  Seneca,  the  philosopher. 

9  Macedonia  and  Achaia  were  the  two  provinces  into  which  the  Romans  divided 
Greece.  "Achaia  was  first  governed  by  proconsuls  sent  by  the  Senate;  but  in 
the  time  of  Tiberius,  it  was  added  to  those  provinces  over  which  presidents  or 
proconsuls  were  placed  by  the  Caesars.  By  Claudius,  however,  the  province  was 
again  restored  to  the  senatorial  government,  and  thus  became  proconsular. 
What  confines  with  strictness  the  appellation  to  the  time,  is  that  Achaia,  under 
the  following  reign,  ceased  to  be  a  Roman  province  at  all."  Bloomfield,  after 
Paley.     Evidences  of  Christianity,  vol.  ii.  c.  vi.  p.  2. 

'"  The  liberty  allowed  by  the  Romans  to  the  Jews,  to  live  according  to  their 
law,  afforded  a  pretext  for  complaining  of  the  attempt  of  St.  Paul  to  change  their 
worship. 

"  G.  P.   "now." 

'2  A  crime  or  misdemeanour. 


OF    THE    APOSTLES.  115 

15.  But  if  they  be  questions^  of  word  and  names,  and  of  your 
law,  look  ye  to  it :  I  will  not  be  judge  of  such  things. 

16.  And  he  drove  them^  from  the  judgment  seat. 

17.  And  alP  laying  hold  on  Sosthenes,  the  ruler  of  the  syna- 
gogue,^ beat  him  before  the  judgment  seat :  and  Gallio  cared  for 
none  of  those  things.^ 

18.  But  Paul,  when  he  had  stayed  yet  many  days,  taking  his 
leave  of  the  brethren,  sailed  thence  into  Syria  (and  with  him 
Priscilla  and  Aquila),  having^  shorn  his  head^  in  Cenchra  :^  for  he 
had  a  vow. 

19.  And  he  came  to  Ephesus,  and  left  them  there.  But  he  him- 
self entering  into  the  synagogue,  disputed  with  the  Jews. 

20.  And  when  they  desired  him  to  tarry  a  longer  time,^  he 
consented  not, 

21.  But  taking  his  leave,  and  saying  :^°  I  will  return  to  you 
again,  God  willing,  he  departed  from  Ephesus. 

'  G.  P.  "  If  it  be  a  question."  The  plural  number  is  found  as  a  correction,  in 
two  of  the  chief  manuscripts ;  it  is  also  in  the  Laudian  manuscript,  and  several 
versions.     "Word"  might  be  rendered  speech,  or  doctrine. 

2  Ordered  them  away. 

*  G.  P.  "All  the  Greeks."  Two  ancient  manuscripts  and  versions  omit  Si 
"ExAnvig,  which  Grotius,  Mill,  Pierce,  Bengel,  and  Kuinoel  think  to  be  derived 
from  the  margin.  St.  Chrysostom  thinks  that  Sosthenes  was  beaten  by  the  Jews 
themselves,  because  he  appeared  friendly  to  the  apostle. 

*  Probably  he  had  taken  the  place  of  Crispus.  Martini  takes  him  to  be  a 
convert  from  among  the  chief  men  of  the  synagogue ;  the  same  who  is  asso- 
ciated with  the  apostle  in  his  address  to  the  Corinthians.  1  Cor.  i.  1.  St.  Chry- 
sostom thinks  him  to  be  the  same  person  as  Crispus. 

^  He  took  no  cognizance  of  the  charges  which  had  been  brought  forward;  nor 
did  he  notice  the  disorders  that  took  place  under  his  eyes. 

®  The  text  may  be  so  punctuated  that  Aquila  be  understood  to  have  shorn  his 
head.  The  Vulgate  punctuation  refers  it  to  Paul,  of  whom  St.  Jerome  and  St. 
Augustin  understand  it.  It  was  of  little  importance  to  inform  the  reader  that 
Aquila  had  fulfilled  a  vow. 

■^  Numb.  vi.  18;  Infra  xxi.  24.  It  was  customary  for  persons  under  the  vow 
of  a  Nazarite,  to  shave  their  head.  This  vow  was  of  a  different  kind,  but  accom- 
panied with  the  same  ceremony. 

8  A  port  to  the  east  of  Corinth. 

3  G.  P.  "with  them."  These  words  are  wanting  in  the  Alexandrian  manu- 
script, and  in  the  Ethiopic  version.     They  are  suspected  by  Schott. 

"°  G.  P.  "I  must  by  all  means  keep  this  feast  that  cometh  in  Jerusalem  :  but 
I  will  return,"  &c.  The  passage  is  wanting  in  the  Alexandrian  and  Cambridge 
manuscripts,  and  in  several  versions.  The  words  are  by  Bengel,  Heumann,  Beck, 
Heinrichs,  and  Kuinoel,  suspected  of  being  mere  additions  from  the  margin,  and 
made  up  from  Acts  xx.  16,  19,  21. 


116  THE    ACTS 

22.  And  going  down  to  Cesarea/  he  went  up^  and  saluted  the 
Church,  and  so  came  down  to  Antioch. 

23.  And  after  he  had  spent  some  time  there,  he  departed,  and 
went  through,  in  order,  the  country  of  Galatia  and  Phrygia,  con- 
firming^ all  the  disciples. 

2-1.  Now  a  certain  Jew,  named  Apollo,^  born  at  Alexandria,^ 
an  eloquent  man,  mighty  in  the  Scriptures,  came  to  Ephesus. 

25.  This  man  was  instructed  in  the  way  of  the  Lord  :^  and  being 
fervent  in  spirit,  spake,  and  taught  diligently  the  things  that  are 
of  Jesus,^  knowing  only  the  baptism  of  John.^ 

26.  He  therefore  began  to  speak  boldly  in  the  synagogue,  whom 
when  Priscilla  and  Aquila  had  heard,  they  took  him  unto  them,  and 
expounded  to  him  the  way  of  the  Lord  more  diligently.^ 

27.  And  whereas  he  was  desirous  to  go  to  Achaia,  the  brethren 
exhorting,  wrote  to  the  disciples  to  receive  him.  Who,  when  he 
was  come,  helped  much  those  who  had  believed.^" 

28.  For  he  sharply  convinced  the  Jews,  openly  showing  by  the 
Scriptures  that  Jesus  is  the  Christ. 


'  Cesarea  of  Palestine. 

2  This  is  understood  by  some  of  going  to  Jei'usalem,  since  it  was  customary  to 
speak  of  going  up  to  it,  and  coming  down  from  it.  See  John  xii.  20 ;  Acts  xxiv. 
11.  Some,  howcYer,  do  not  acknowledge  so  much  force  in  the  expression  as  here 
employed. 

3  In  faith. 

*  Apollonius. 

s  In  Egypt. 

^  In  what  appertained  to  the  Messiah :  he  had  received  instruction,  by  which 
he  was  prepared  for  the  special  belief  of  Jesus  Christ,  and  His  doctrines.  He 
may  have  had  some  general  idea  of  them,  although  he  had  not  yet  received  Chris- 
tian baptism. 

■^  G.  P.  "of  the  Lord."  Lachmann  and  Schott  adopt  the  Vulgate  reading, 
which  is  that  of  three  of  the  chief  manuscripts,  and  of  many  ancient  versions. 

^  He  had  probably  been  baptized  by  John,  or  ione  of  his  disciples,  and  knew 
only  what  regarded  his  ministry. 

^  G.  P.  "Through  grace."  These  words  are  wanting  in  Basil  of  Seleucia,  as 
well  as  in  the  Vulgate. 

'"  A  pious  female  such  as  Prisca,  might  impart  instruction  privately  even  to  a 
man.  Apollo,  however,  may  have  been  instructed  by  Aquila  only,  although 
Priscilla  be  mentioned  with  him,  inasmuch  as  both  had  invited  him  to  their  house, 
with  a  view  to  his  instruction. 


OF    THE    APOSTLES.  117 


CHAPTER  XIX. 

Paul  finding  at  Ephesus  some  disciples,  icho  had  only  received  the  baptism  of  John, 
orders  them  to  be  baptized  in  the  name  of  Jesus,  and,  by  the  laying  on  of  hands,  im- 
parts to  them  the  Holy  Ghost.  Many  miracles  accompany  his  preaching  there.  Some 
Jcivs,  not  believers  in  Christ,  attempted  to  adjure  demons  in  the  name  of  Jesus, 
whom  Paul  preached.  Many,  confessing  their  sins,  burn  their  superstitious  books. 
Demetrius,  the  silversmith,  raises  up  a  great  mob  against  Paul,  tvhich  Alexander 
with  difficulty  appeases. 

1.  And  it  came  to  pass,  while  Apollo  was  at  Corinth,  that  Paul, 
having  passed  through  the  upper  parts,^  came  to  Ephesus,^  and 
found  certain  disciples  :^ 

2.  And  he  said  to  them :  Have  ye  received  the  Holy  Ghosf 
since  ye  believed  ?^  But  they  said  to  him  :  We  have  not  so  much 
as  heard  whether  there  be  a  Holy  Ghost. ^ 

3.  And  he  said  :^  In  what  then  were  ye  baptized  ?^  Who  said  : 
In  the  baptism  of  John. 

4.  Then  Paul  said :  John  baptized^  the  people  with  the  baptism 
of  penance,  saying  :^°  That  they  should  believe  in  Him  who  was 
to  come  after  him,  that  is  to  say,  in  Jesus." 

5.  Having  heard  these  things,  they  were  baptized  in  the  name 
of  the  Lord  Jesus. ^ 

'  Inland  regions. 

2  The  chief  city  of  Ionia,  that  is,  Asia  proper. 

^  Persons  instructed  by  John,  and  prepared  for  the  Messiah.  They  had 
passed  from  Judea  to  Ephesus. 

*  By  the  laying  on  of  hands,  with  prayer.  The  apostle  was  desirous  that  all 
the  converts  should  be  strengthened  by  this  Divine  communication. 

*  Since  ye  came  to  the  faith. 

^  The  terms  Holy  Ghost  were  familiar  to  all  Jews,  since  the  inspiration  of  the 
sacred  writers  was  ascribed  to  Him.  Ezech.  xi.  5.  They  did  not,  however, 
recognise  Him  as  a  distinct  Person  of  the  Deity,  or  know  that  He  was  communi- 
cable by  a  special  rite.  John  had  said,  that  Christ  would  baptize  in  the  Holy 
Ghost ;  but  his  hearers  did  not  understand  the  import  of  the  prediction. 

■^  G.  P.  "unto  them."  These  words  are  not  found  in  the  Alexandrian,  Cam- 
bridge, and  Laudian  manuscripts,  or  in  the  Armenian  and  Philoxenian  versions. 
They  are  rejected  by  Lachmann  and  Schott. 

^  This  implies  that  the  Holy  Ghost  was  mentioned  in  Christian  baptism. 

9  Matt.  iii.  11 ;  Mark  i.  8 ;  Luke  iii.  16  ;  John  i.  26  ;  supra  L  5 ;  xi.  16. 

'0  G.  P.  "to  the  people."  The  Vulgate  has  expressed  the  meaning.  It  may 
be  literally  rendered:  "John  baptized  (that  is,  gave,)  a  baptism  of  penance,  say- 
ing to  the  people." 

'1  Thus  Pavil  unfolds  the  preaching  of  John. 

12  With  the  baptism  which  He  instituted. 


118  THE    ACTS 

6.  And  when  Paul  liad  imposed  hands  on  them,  the  Holy  Ghost 
came  upon  them,^  and  they  spake  with  tongues,  and  prophesied.^ 

7.  And  all  the  men^  were  about  twelve. 

8.  And  entering  into  the  synagogue,  he  spake  boldly,  for  the 
space  of  three  months,'*  disputing  and  exhorting  concerning  the 
kingdom  of  God. 

9.  But  when  some  were  hardened,  and  believed  not,  speaking 
evil  of  the  way  of  the  Lord^  before  the  multitude,^  departing 
from  them,  he  separated  the  disciples,^  disputing  daily  in  the 
school  of  one  Tyrannus.* 

10.  And  this  was  done  for  the  space  of  two  years,  so  that  all  they^ 
who  dwelt  in  Asia  heard  the  word  of  the  Lord,^"  Jews  and  Gentiles." 

11.  And  God  wrought,  by  the  hand^^  of  Paul,  more  than  com- 
mon miracles  : 

12.  So  that  even  handkerchiefs  and  aprons^-'  were  brought  from 
his  body  to  the  sick,  and  the  diseases  departed  from  them,  and  the 
wicked  spirits  went  out." 

'  By  grace.  "I  confess,"  says  Calvin,  "that  this  laying  on  of  hands  was  a 
sacrament."  He  contends,  however,  that  it  was  only  temporary,  for  the  commu- 
nication of  miraculous  gifts  :  whilst  St.  Cyprian,  St.  Jerome,  and  all  antiquity, 
recognise  its  continuance  in  the  Church. 

^  These  gifts  were  sensible  signs  of  the  Spirit,  who  had  come  into  their  hearts. 

^  The  term  "  men"  seems  here  emphatic.  There  may  have  been  women  and 
children  besides. 

■*  From  time  to  time. 

^  G.  P.  omit  "of  the  Lord."  The  words  are  in  one  of  the  Bodleian  manu- 
scripts.    Two  of  Stephens'  manuscripts  had:  "of  God." 

*  They  were  probably  persons  of  station  and  influence. 

■^  Lest  the  weak  should  be  startled,  St.  Paul  withdrew  his  disciples  from  the 
synagogue,  which  they  before  frequented. 

**  This  was  the  name  of  a  convert.  We  know  not  what  he  had  been  wont  to 
teach,  whether  rhetoric,  as  a  Greek  sophist,  or  divinity,  as  a  Hebrew  Rabbi. 
His  school  served  the  apostle  as  a  convenient  place  to  teach  his  hearers. 

^  Generally. 

'"  G.  P.  "Jesus."  On  the  authority  of  the  above  manuscripts,  and  many  ver- 
sions, this  addition  is  rejected  by  Griesbach  and  Schott. 

'1  Lit.  Greeks. 

12  G.  P.  "hands." 

1'  Latin  terms  are  used  by  St.  Luke,  many  such  having  been  introduced  into 
popular  language,  under  the  Roman  domination.  Simon  thinks  that  the  latter 
term  designates  a  kind  of  hand-towel.  Others  take  it  to  mean  a  headband,  or 
an  apron. 

•'•  G.  P.  "of  them."  These  words  are  wanting  in  the  chief  manuscripts  and 
versions.  The  wonderful  effects  attendant  on  things  which  had  been  in  contact 
with  the  body  of  the  apostle,  showed  that  he  was  a  favourite  servant  of  God. 


OF    THE    APOSTLES.  119 

13.  Now  some  also^  of  the  Jewish  exorcists,  who  went  about,^ 
undertook  to  invoke,  over  those  who  had  evil  spirits,  the  name  of 
the  Lord  Jesus,  saying :  I  adjure^  you  by  Jesus,  whom  Paul 
preacheth. 

14.  And  there  were  certain  men,  seven  sons  of  Sceva,  a  Jew,  a 
chief  priest,''  that  did  this. 

15.  But  the  wicked  spirit  answering,  said  to  them  :  Jesus  I 
know,  and  Paul  I  know :  but  who  are  ye  V 

16.  And  the  man  in  whom  the  wicked  spirit  was,  leaping  upon 
them,®  and  mastering  them  both,^  prevailed  against  them,  so  that 
they  fled  out  of  that  house,  naked^  and  wounded. 

17.  And  this  became  known  to  all  the  Jews  and  Gentiles  that 
dwelt  at  Ephesus,  and  fear  fell  on  them  all,  and  the  name  of  the 
Lord  Jesus  was  magnified. 

18.  And  many  of  those  that  believed^  came  confessing  and  de- 
claring their  deeds. ^° 

19.  And  many  of  those  who  had  practised  curious  arts,"  brought 


'  G.  p.  omit  the  conjunction,  which  is  found  in  two  of  the  chief  manuscripts, 
and  in  the  versions. 

2  There  were  Jews,  going  about  the  country,  who  professed  to  expel  evil 
spirits  by  adjurations. 

*  G.  P.  "  we  conjure."  The  singular  is  preferred  by  Griesbach  and  Schott, 
on  the  authority  of  the  three  chief  manuscripts,  and  of  several  versions. 

*  Head  of  a  priestly  family. 

5  This  implies  scorn.  How  dare  you  invoke  the  name  of  Jesus,  whom  Paul 
announces  ? 

®  As  a  wild  beast  rushing  on  its  prey. 

■^  The  Vulgate  reading  is  found  in  the  Alexandrian  and  Cambridge  manu- 
scripts, and  is  adopted  by  Lachmann.  "  Both"  is  wanting  in  G.  P.  It  is  proba- 
ble that  two  only  of  the  sons  of  Sceva  were  engaged  in  the  adjurations,  at  least, 
in  the  special  case  here  related. 

*  This  is  a  popular  manner  of  expressing  the  disorder  in  which  they  fled. 
Their  outward  garment  was  torn  off  them. 

9  Many  of  those  who  had  previously  embraced  the  faith.  This  is  plainly  the 
force  of  the  Greek  term. 

'"  This  implies  the  enumeration  of  individual  acts.  Calvin  says:  "  They  testi- 
fied, by  the  fact  that  they  were  deeply  stricken  with  the  fear  of  God,  by  confess- 
ing, spontaneously,  the  sins  of  their  former  life.  Why  did  they  confess  their 
deeds,  unless  in  token  of  their  repentance,  and  to  seek  counsel  and  relief  from 
Paul?"  Bloomfield  assents  to  Kuinoel,  who  says,  that  "we  are  to  understand 
sins  of  every  kind,  and  not  merely  magical  arts."  St.  Basil  refers  to  this  fact, 
in  support  of  his  declaration,  that  "  we  must  confess  our  sins  to  those  to  whom 
the  dispensation  of  the  mysteries  of  God  is  entrusted."     Op.  t.  ii.  p.  516. 

"  Superstitious  practices. 


120  THE    ACTS 

together  tlieir  books,  and  burnt  tliem_  before  all  :^  and  counting 
the  price  of  them,  they  found  the  money  to  be  fifty  thousand  pieces 
of  silver.^ 

20.  So  mightily  grew^  the  word  of  God,  and  was  confirmed. 

21.  And  when  these  things  were  ended,  Paul  purposed  in  the 
spirit,''  Avhen  he  had  passed  through  Macedonia  and  Achaia,  to  go 
to  Jerusalem,  saying :  After  I  have  been  there,  I  must  see  Rome  also. 

22.  And  sending  into  Macedonia  two  of  them  who  ministered^ 
to  him,  Timothy  and  Erastus,  he  himself  remained,  for  a  time,  in 
Asia. 

23.  Now  at  that  time,  there  arose  no  small  disturbance  about 
the  way  of  the  Lord.*^ 

24.  For  a  certain  man  named  Demetrius,  a  silversmith,  who 
made  silver  temples^  of  Diana,  brought  no  small  gain  to  the  crafts- 
men, 

25.  Whom  calling  together,  with  the  workmen  of  like  occupa- 
tion, he  said :  Sirs,  ye  know  that  our  gain^  is  by  this  trade ; 

26.  And  ye  see  and  hear,  that  this  Paul,  by  persuasion,  hath 
drawn  away  a  great  multitude,  not  only  of  Ephesus,  but  almost  of 
all  Asia,  saying :  That  they,  which  are  made  by  hands,  are  not  gods. 

27.  So  that,  not  only  this  our  craft  is  in  danger  to  be  set  at 
nought,  but  also  the  temple  of  great  Diana^  shall  be  reputed^"  for 
nothing ;  yea,  and  the  majesty  of  her,  whom  all  Asia"  and  the 
world  worshippeth,  shall  begin  to  be  destroyed. 


'  As  an  evidence  of  their  abandoning,  for  ever,  the  sinful  study. 

2  It  cannot  be  ascertained  what  piece  of  money  is  here  meant ;  but  the  entire 
amount  was  plainly  immense.  About  eight  thousand  dollars  are  calculated  to 
correspond  to  fifty  thousand  denarii  of  Roman  silver. 

3  In  the  hearts  of  the  faithful. 

*  Had  it  in  his  mind, — purposed. 

*  The  verb  is  that  from  which  "  deacon"  is  derived. 
6  G.  P.  omit:  "  of  the  Lord." 

''  Small  shrines,  in  imitation  of  the  Temple. 

^  EuTrapU.  P.  "wealth."  Bloomfield  objects  to  this  version,  and  observes 
that  it  is  not  amiss  rendered  by  the  Vulgate  acquisitio. 

^  "  This  Temple,  which  was  one  of  the  seven  wonders  of  the  world,  was  425 
feet  long,  220  broad,  and  had  as  many  as  127  columns,  of  60  feet  high,  of  which 
36  were  carved."     Bloomfield. 

'"  Lachmann,  Schott,  and  others,  prefer  the  Vulgate  reading,  in  the  future,  to 
the  common  reading,  in  the  infinitive.  The  three  chief  manuscripts,  Peschito, 
and  other  versions,  agree  with  the  Vulgate. 

'•  Asia  Minor. 


OF    THE    APOSTLES.  121 

28.  Having  heard  these  things,  they  were  full  of  anger,  and 
they  cried  out,  saying:  Great  is  Diana  of  the  Ephesians. 

29.  And  the  whole  city  was  filled  with  confusion,  and  having 
caught  Gains  and  Aristarchus,  Macedonians,  companions^  of  Paul, 
they  rushed,  with  one  accord,^  into  the  theatre.^ 

30.  And  when  Paul  would  have  entered  in  unto  the  people,^ 
the  disciples  suffered  him  not.* 

31.  But  some  also  of  the  Asiarchs,^  who  were  his  friends,  sent 
unto  him,  desiring  that  he  would  not  venture  himself  into  the 
theatre : 

32.  Now  some  cried  one  thing,  some  another.  For  the  assem- 
bly was  confused,  and  the  greater  part  knew  not  for  what  cause 
they  were  come  together.'^ 

33.  And  they^  drew  forth  Alexander  out  of  the  multitude,  the 
Jews  thrusting  him  forward.^  And  Alexander,  beckoning  with 
his  hand  for  silence,  would  have  given  the  people  satisfaction.^" 

34.  But  as  soon  as  they  perceived  him  to  be  a  Jew,"  all,  with 
one  voice,  for  the  space  of  about  two  hours,  cried  out :  Great  is 
Diana  of  the  Ephesians. 

35.  And  when  the  town-clerk  had  appeased^  the  multitude,  he 
said :  Ye  men  of  Ephesus,  what  man  is  there  that  knoweth  not 
that  the  city  of  the  Ephesians  is  a  worshipper^^  of  the  great  Diana, 
and  of  Jupiter's  offspring  ?" 


'  "  Most  recent  commentators  here  adopt  the  interpretation  of  the  Vulgate, 
'  comites.' "     Bloomfield. 

^  Together.     Supra  ii.  1. 

^  This  served  the  Greeks  for  all  public  meetings.  The  Temple  of  Diana  was 
within  view  of  it. 

*  To  address  them. 

*  Fearing  that  violence  would  be  offered  him. 

^  Pagan  officers,  presiding  over  religious  rites,  in  proconsular  Asia,  celebrated 
in  honour  of  the  gods  and  the  emperor,  were  styled  Asiarchs. 
"^  This  is  an  admirable  description  of  a  mob. 

^  The  mob,  seeing  that  he  desired  to  speak,  pushed  him  forward  to  the  accus- 
tomed place. 

^  The  Jews  were  anxious  that  he  should  speak,  probably  to  save  them  from 
sharing  the  popular  persecution. 

"^  He  wished  to  explain,  to  plead  with  them. 

1'  The  Ephesians  supposed  that  he  was  about  to  speak  against  Diana. 
'2  Had  obtained  a  partial  hearing, — when  the  shouting  had  subsided. 
'3  "  It  is  not  ill  rendered  by  the  Vulgate  translator."     Bloomfield. 
i'' The  Greek  term  signifies  :   "fallen  from  Jupiter."     The  Ephesians  believed 
that  an  image  of  Diana  had  fallen  from  the  sky. 


122  THE    ACTS 

36.  Forasmuch,  therefore,  as  these  things  cannot  he  gainsaid, 
ye  ought  to  be  quiet,  and  to  do  nothing  rashly. 

37.  For  ye  have  brought  hither  these  men,  who  are  guilty 
neither  of  sacrilege,  nor  of  blasphemy  against  your  goddess. 

38.  But  if  Demetrius  and  the  craftsmen  that  are  with  him  have 
a  matter  against  any  man,  the  courts  of  justice^  are  open,  and 
there  are  proconsuls  f  let  them  accuse  one  another. 

39.  And  if  ye  inquire  after  any  other  matter,  it  may  be  decided 
in  a  lawful  assembly.^ 

40.  For  we  are  even  in  danger  to  be  called  in  question  for  this 
day's  uproar,^  there  being  no  man  guilty  (of  whom  we  may  give 
account)  of  this  concourse.^  And  when  he  had  said  these  things, 
he  dismissed  the  assembly. 


CHAPTER  XX. 

Paul,  after  traversing  various  parts  of  Macedonia  and  Greece,  discourses  at  Troas  until 
midnight;  on  which  occasion  the  youth  Eutychus,  falling  from  the  third  story,  being 
killed,  was  raised  to  life  by  Paul.  Having  travelled  through  various  places,  he  calls 
the  presbyters  from  Ephesus,  and  exhorts  them  to  be  watchful  in  the  government  of  the 
Church,  foretelling  that  they  should  not  see  him  after  that  time. 

1.  And  after  the  tumult  was  ceased,  Paul  having  called  the  dis- 
ciples to  him,  and  exhorted''  them,  took  his  leave/  and  set  forward 
to  go  into  Macedonia. 

2.  And  when  he  had  gone  over  those  parts,  and  had  exhorted 
them  with  many  words,  he  came  into  Greece.^ 

'  The  text  may  be  understood  of  coui'ts,  held  in  the  forum,  to  adjust  difficul- 
ties which  might  occur  on  occasion  of  the  festive  celebrations  in  honour  of  Diana. 
See  Dionys.  Halicarn.  1.  11. 

2  This  is  an  hypallage  of  number :  there  was  but  one,  who,  however,  acted 
occasionally  through  deputies. 

"  Summoned  by  public  authority. 

^  Sedition. 

^  The  term  may  be  taken  in  a  good  or  bad  sense. 

^  G.  P.  omit  this  participle,  which,  however,  is  found  in  the  Alexandrian 
and  Cambridge  manuscripts,  and  the  Syriac,  Ethiopic,  and  Coptic  versions.  The 
two  verbs  :  7rft.'jx.^xvraL(j.i^o;,  7ra.f,a.x.AKi(ra.[jiivo;,  might  easily  be  mistaken  one  for  the 
other. 

■^  G.  P.  "  embraced."     Saluted  with  a  holy  kiss. 

^  Greece  proper.     Achaia:  the  Peloponnesus  may  be  included. 


OF    THE    APOSTLES.  123 

3.  Where,  after  he  had  spent  three  months,  the  Jews  Laid  wait 
for  him,  as  he  was  about  to  sail  into  Syria :  and  he  took  the  resolu- 
tion to  return  through  Macedonia. 

4.  And  there  accompanied  him^  Sopater,  the  son  of  Pyrrhus,^  of 
Berea  :  and  of  the  Thessalonians,  Aristarchus  and  Secundus,  and 
Gains  of  Derbe,  and  Timothy :  and  of  Asia,  Tychicus  and  Tro- 
phimus. 

5.  These  going  before,  stayed  for  us  at  Troas. 

6.  But  we  sailed  from  Philippi  after  the  days  of  the  unleavened 
bread,^  and  came  to  them  in  five  days  to  Troas,'*  where  we  abode 
seven  days. 

7.  And  on  the  first  of  the  week,^  when  we^  were  assembled  to 
break  bread,^  Paul  discoursed  to  them,  being  to  depart  on  the 
morrow :  and  he  continued  his  discourse  until  midnight.^ 

8.  And  there  Avere  many  lamps^  in  the  upper  chamber  where  we^" 
were  assembled. 

9.  And  a  certain  young  man,  named  Eutychus,  sitting  on  the 
window,"  being  oppressed  with  deep  sleep  (as  Paul  was  long  preach- 
ing), in  his  sleep  fell  down  from  the  third  story,  and  was  taken  up 
dead. 

10.  To  whom,  when  Pavil  had  gone  down,  he  laid  himself  upon 


1  G.  P.  "into  Asia."  These  words  are  not  found  in  the  Ethiopia  or  Arabic 
versions.     They  may  have  been  inserted  by  way  of  explanation. 

2  G.  P.  omit:  "the  son  of  Pyrrhus."  The  Vulgate  reading  is,  however,  sup- 
ported by  the  Alexandrian,  Cambridge,  and  Laudian  manuscripts,  and  by  various 
ancient  versions,  and  is  adopted  by  Griesbach,  Schott,  and  other  critics. 

"  The  Jews  distinguished  the  seasons  with  reference  to  their  festivals. 

*  The  others  had  to  wait  at  Troas  five  days  for  the  arrival  of  Paul. 

^  Already  was  the  Lord's  day  sacred  to  religious  meetings.  The  Jewish  sab- 
bath was  likewise  observed. 

6  G.  P.  "  The  disciples."  On  the  authority  above  quoted  the  same  critics  fol- 
low the  Vulgate. 

■^  This  expression  denotes  the  celebration  of  the  Eucharist,  which  is  thus  desig- 
nated from  the  external  rite. 

^  The  celebration  appears  to  have  been  in  the  evening,  conformably  to  the 
original  institution. 

^  These  were  partly  through  necessity,  probably  also  for  greater  solemnity, 
and  in  token  of  religious  joy. 

•o  G.  P.  "  they."  Bloomfleld  observes  :  "  For  wa-av  Griesbach  has  rightly  edited 
fifxiv  on  the  authority  of  many  manuscripts,  versions,  and  fathers."  And  this  read- 
ing is  confirmed  by  the  ifAivov  tifxat  in  v.  5. 

"  The  room  was  crowded. 


124  THE    ACTS 

him/  and  embracing  him,  said :  Be  not  troubled,  for  his  soul  is 
in  him.^ 

11.  Then  going  up,  and  breaking  bread,  and  tasting,^  and  having 
talked  a  long  time  until  daylight,  so  he  departed. 

12.  And  they  brought  the  youth  alive,'*  and  were  not  a  little 
comforted. 

13.  But  we  going  aboard  the  ship,  sailed  to  Assos,^  being  there 
to  take  in  Paul,  for  so  he  had  appointed,  himself  purposing  to 
travel  by  land.^ 

14.  And  when  he  had  met  with  us  at  Assos,  we  took  him  in,  and 
came  to  Mitylene.'' 

15.  And  sailing  thence,  the  following  day  we  came  over  against 
Chios,  and  the  next  day  we  arrived  at  Samos,^  and  the  day  fol- 
lowino;  we  came  to  Miletus.^ 

16.  For  Paul  had  determined^"  to  sail  to  Ephesus,  lest  he  should 
be  delayed  any  time  in  Asia."  For  he  hastened,  if  it  were  possible 
for  him,  to  keep  the  day  of  Pentecost  at  Jerusalem.^ 

17.  And  sending  from  Miletus  to  Ephesus,^^  he  called  the  an- 
cients^'* of  the  church. 


•  In  imitation  of  Elias  and  Eliseus. 

2  The  apostle  had  obtained  the  return  of  life  by  his  prayers. 

3  This  may  be  understood  of  the  reception  of  the  Eucharist. 
■*  They  conducted  him  back  to  the  room  of  assembly. 

^  A  town  of  Lesser  Mysia,  now  called  Beiram. 

^  P.  "  to  go  afoot."  Bloomfield  remarks  :  "  Yli^iim  should  not  be  rendered  '  go 
on  foot,'  but  '  go  by  land,'  in  which  sense  the  word  is  used  by  the  best  writers." 

^  A  city  of  Lesbos  to  the  southwest  of  Assos. 

^  G.  P.  "and  tarried  at  Trogyllium." 

^  A  celebrated  town  on  the  coast  of  Caria,  southeast  of  Samos. 

'"  Valcknaer  and  several  recent  critics,  think  that  the  true  reading  is  KeKptKii, 
which  is  found  in  some  ten  or  eleven  manuscripts,  and  the  Vulgate.  Bloomfield, 
however,  maintains  the  common  reading.  The  Protestant  translators  follow  the 
Vulgate. 

1'  Asia  proconsularis,  including  Ionia  and  ^olis. 

'2  He  desired  to  avail  himself  of  the  solemnity  to  proclaim  Christ  to  the  Jews 
assembled  from  all  parts.  The  Christian  solemnity,  in  commemoration  of  the 
descent  of  the  Holy  Ghost,  was  also  celebrated,  even  at  that  early  period,  since  it 
was  natural  that  on  the  recurrence  of  the  day,  the  wonderful  event  should  be 
commemorated.     St.  Epiphanius,  Hrer.  Ixxv. 

'*  The  invitation  was  sent  to  Ephesus,  as  the  metropolitan  city  of  Ionia,  to  be 
communicated,  however,  as  widely  as  was  possible.  It  was  about  forty  miles 
from  Miletus. 

'*  This  may  include  bishops  and  priests,  since  the  term  originally  regarded  age 
and  dignity,  rather  than  the  specific  functions  of  either  office.     As  yet  usage  had 


OF    THE    APOSTLES.  125 

18.  And  "when  they  were  come  to  him/  and  were  together,^  he 
said  to  them:  Ye  know  from  the  first  day  that  I  came  into  Asia, 
in  what  manner  I  have  been  with  you  all  the  time, 

19.  Serving  the  Lord  with  all  humility,  and  vfiih.^  tears  and 
temptations'*  which  befell  me  by  the  conspiracies  of  the  Jews : 

20.  How  I  have  kept  back  nothing  that  was  profitable,  but  have 
announced  it  to  you,  and  taught  you  publicly,  and  from  house 
to  house.* 

21.  Testifying*^  both  to  Jews  and  Gentiles  penance  towards  God,^ 
and  faith  in  our  Lord  Jesus  Christ.^ 

22.  And  now  behold,  being  bound  in  the  Spirit,^  I  go  to  Jeru- 
salem :  not  knowing^"  the  things  which  shall  befall  me  there  : 

23.  Save,  that  the  Holy  Ghost  in  every  city  witnesseth  to  me," 
saying  :  that  bands  and  afflictions  await^^  me  at  Jerusalem. 

24.  But  I  fear  none  of  these  things  :^^  neither  do  I  count  my 


not  determined  its  application  to  either  exclusively.  St.  Irenfeus,  however,  calls 
them  rulers.  Even  Calvin  says,  that  "the  context  shows  clearly,  that  they  are 
styled  elders,  not  on  account  of  their  advanced  age,  but  because  they  presided 
over  the  Church." 

'  They  came,  as  Irenasus  testifies  (1.  iii.  14,  Adv.  Hoer.),  and  as  the  address  of 
St.  Paul  implies,  from  the  various  churches  of  Asia. 

^  This  appears  to  be  a  twofold  interpretation  of  the  one  term. 

^  G.  P.  "  many."  This  is  cancelled  by  Griesbach,  on  the  authority  of  the 
chief  manuscripts  and  ancient  versions. 

''  Amidst  annoyances,  persecutions. 

^  Kstr'  mucuc.  V.  per  domos.  Bloomfield  remarks :  "  By  this  is  not  meant  from 
house  to  house,  as  our  English  translators  render,  but  in  private  houses."  I 
have,  however,  retained  the  received  version,  as  it  comes  near  the  meaning, 
which  is  otherwise  expressed  with  difficulty,  unless  by  adding  private. 

^  Testifying  to  the  necessity  of  penance  and  faith — urging  and  inculcating 
them. 

'  Inculcating  sorrow  for  the  offence  of  the  Deity. 

*  Faith  in  Him  as  Redeemer,  through  whose  ransom  sin  is  pardoned. 

^  The  Divine  Spirit  impelling  and  sweetly  obliging  him :  or  he  himself  being 
already  in  chains,  embracing  in  his  mind,  under  Divine  impulse,  the  chains  which 
await  him. 

'0  In  detail. 

''  G.  P.  omit  the  pronoun,  which,  however,  is  found  in  the  four  chief  manu- 
scripts, and  in  the  ancient  versions.  The  critics  adopt  it.  The  testimony  of  the 
Holy  Ghost  may  have  been  through  men  inspired — prophets. 

^^  This  is  a  Latinism. 

'^  G.  ovS'itoc  Koyov  7roiiu/ui!ti.  P.  "none  of  these  things  move  me."  Literally  "I 
make  account  of  nothing."  The  Vulgate  interpreter  read:  cutTev  TcuTtuv  <pofioufAAi, 
as  in  the  Csesarean  manuscript  used  by  Curcellseus. 


126  THE    ACTS 

life  more  precious  than  myself,^  so  that  I  may  consummate  my 
course^  and  the  ministry  of  the  word,  which  I  received  from  the 
Lord  Jesus,  to  testify  the  Gospel  of  the  grace^  of  God. 

25.  And  now  behold  I  knoAV^  that  all  ye,  among  whom  I  have 
gone  preaching  the  kingdom  of  God,  shall  see  my  face  no  more. 

26.  Wherefore  I  take  you  to  witness  this  present  day,  that  I 
am*  clear  from  the  blood  of  all.*^ 

27.  For  I  have  not  spared  to  declare  unto  you  all  the  counsel 
of  God.^ 

28.  Take  heed  to  yourselves,  and  to  the  whole  flock,^  wherein 
the  Holy  Ghost  hath  placed  you  bishops,^  to  rule^°  the  Church  of 
God,"  which  he  hath  purchased  with  His  own  blood.-'^ 


1  G.  P.  "neither  count  I  my  life  dear  unto  myself."  The  Vulgate  presents  a 
different  reading.  The  meaning  is,  that  the  apostle  did  not  hesitate  to  expose  his 
life,  for  a  cause  to  which  he  had  unreservedly  devoted  himself. 

2  G.  P.  "with  joy."  Griesbach  thinks  that  these  words  should  be  omitted,  since 
they  are  wanting  in  the  Alexandrian  and  many  other  manuscripts  and  versions. 

3  The  gracious  Gospel. 

*  I  am  persuaded.  The  apostle  does  not  appear  to  have  spoken  prophetically, 
but  from  a  human  persuasion.  He  is  thought  to  have  returned  to  Asia,  after  his 
first  captivity  in  Rome.  If  the  words  be  taken  as  implying  prophetic  certainty, 
the  prediction  must  be  understood  in  a  moral  sense,  that  most  of  those  present 
should  not  see  him  again,  as  many  years  would  elapse  before  he  would  revisit 
those  parts. 

^  G.  P.  The  verb  is  wanting :  it  is,  however,  found  in  three  of  the  chief  manu- 
scripts, and  in  several  versions. 

^  Not  responsible  for  your  ruin. 

"^  Not  withheld  the  announcement  of  all  that  God  had  revealed  and  commanded. 

^  The  portion  of  the  universal  flock  of  Chi-ist. 

9  There  were  doubtless  several  bishops  present,  and  probably  priests  likewise. 
This  admonition  was  specially  addressed  to  the  bishops.  It  may  have  been  that 
all  were  bishops,  since  the  apostles  consecrated  many,  in  order  to  supply  the 
wants  of  new  dioceses.  The  term,  which  means  an  overseer  clothed  with  power, 
as  an  officer  in  an  army,  marks  their  office,  which  is  to  preside  over  the  inferior 
clergy  and  the  faithful,  and  to  govern  them  in  order  to  salvation.  The  Holy 
Ghost  is  said  to  have  placed  them,  because  their  office  is  of  Divine  institution : 
"You  derive  your  ordination,"  he  says,  "from  the  Spirit."     St.  Chrysostom. 

'"  The  Greek  term  implies  all  the  care  of  a  shepherd  over  his  flock.  Calvin 
says  that  it  signifies  to  feed,  "but  that,  by  a  fit  similitude,  it  is  transferred  to  any 
kind  of  government." 

"  The  Vulgate  reading  is  conformable  to  the  Vatican  manuscript,  to  many 
manuscripts  of  less  antiquity,  and  to  the  Philoxenian  version.  The  chief  manu- 
scripts and  versions  have  tou  xvp'iou,  which  St.  Irenseus  found  in  his  manuscript. 

'2  Blood  is  ascribed  to  God,  because  the  second  Divine  Person  became  man,  and 
shed  His  blood  on  the  cross,  for  the  remission  of  the  sins  of  men.  The  properties  of 
His  human  nature  are  justly  attributed  to  Him,  because  it  subsists  by  His  Divine 
Personality. 


OF    THE    APOSTLES.  127 

29.  I  knowHliat  after  my  departure  ravening  wolves^  will  enter 
in  among  you,  not  sparing  the  flock. ^ 

30.  And  of  your  own  selves^  shall  arise  men  speaking  perverse 
things,*  to  draw  away  disciples  after  them.*' 

31.  Therefore  watch,^  keeping  in  memory,  that  for  three  years,^ 
I  ceased  not  with  tears  to  admonish  every  one  of  you,^  night  and 
day.^° 

32.  And  now"  I  commend  you  to  God,  and  to  the  word  of  His 
grace,^^  who^^  is  able  to  build  up,"  and  to  give^*  an  inheritance 
among  all  the  sanctified.  ^^ 

33.  I  have  not  coveted  any  man's  silver,  gold,  or  apparel,^^  as^^ 

34.  Ye^^  yourselves  know :  for  such  things  as  were  needful  for 
me,  and  them  that  are  with  me,  these  hands  have  furnished.^ 

35.  I  have  showed  you  all  things,^^  how  that  so  labouring  ye 


1  G.  P.  "  For  I  know  this."  The  Vulgate  reading  is  supported  by  the  Alexan- 
drian, Parisian,  and  Cambridge  manuscripts,  and  by  the  ;\Iemphitic  version. 
Many  other  versions  omit  "  this." 

2  Persecutors. 

3  Regardless  of  the  liberty,  happiness,  and  salvation  of  the  faithful. 

*  Apostates. 

*  Doctrines  opposed  to  revelation. 

*  Pride  and  ambition  to  be  leaders  impel  men  to  propagate  error. 
^  As  shepherds  guarding  the  flocks. 

*  Two  years  in  the  school  of  Tyrannus,  and  the- third  year  in  various  parts  of 
the  province. 

9  The  admonitions  were  addressed  to  prelates  and  subjects. 

10  Constantly. 

"  G.  P.  "brethren."  It  is  wanting  in  the  Alexandrian,  Cambridge,  and  other 
manuscripts,  and  in  the  Coptic  and  Syriac  versions.  Griesbach  thinks  that  it  is 
genuine. 

•2  To  His  grace — or  to  His  gracious  word — His  saving  Gospel. 

'3  God  is  able  by  His  grace. 

"  P.  "you."  The  pronoun  is  not  in  the  text.  It  signifies  that  God  can  com- 
plete the  spiritual  fabric,  which  has  been  begun,  and  lead  them  to  the  eternal  in- 
heritance. 

'5  G.  P.  "you."  It  is  wanting  in  the  Alexandrian,  Cambridge,  and  Laudian 
manuscripts,  and  in  the  Memphitic  version. 

'6  Making  them  truly  holy,  and  granting  them  perseverance. 

"  The  disinterestedness  of  the  apostle  is  stated  to  enforce  his  admonitions. 

'8  There  is  nothing  in  the  text  to  correspond  with  this  particle. 

•9  P.  "yea."  G.  avroiJ'i.  The  particle  is  cancelled  by  Griesbach,  not  being 
found  in  the  four  chief  manuscripts,  or  in  the  versions. 

2"  The  presenting  of  the  hands  of  the  apostle  gave  force  and  tenderness  to  this 
statement.     1  Cor.  iv.  12 ;  1  Thess.  ii.  9 ;  2  Thess.  iii.  8. 

21  I  have  given  you  an  example  in  every  respect. 


128  THE    ACTS 

ought  to  support  the  weak,^  and  to  remember  the  word  of  the 
Lord  Jesus,  since  He  said :  It  is  a  more  blessed  thing  to  give  than 
to  receive.^ 

36.  And  when  he  had  said  these  things,  kneeling  down  he  prayed 
with  them  all. 

37.  And  there  was  much  weeping  among  them  all ;  and  falling 
on  the  neck  of  Paul,  they  kissed  him. 

38.  Being  grieved  most  of  all  for  the  word  which  he  had  said, 
that  they  should  see  his  face  no  more.  And  they  brought  him  on 
his  way  to  the  ship.^ 


CHAPTER  XXI. 

Paul,  after  various  voyages,  being  on  his  icay  to  Jerusalem,  Agahus,  the  prophet,  fore- 
tells to  him  the  afflictions  lohich  he  is  to  suffer  at  Jerusalem :  yet  he  cannot  be  prevailed 
on,  by  the  tears  of  his  friends,  not  to  go  up  to  Jerusalem,  he  being  ready  even  to  undergo 
death  for  Christ.  On  his  arrival  at  Jerusalem,  James  persuades  him  to  sanctify  him- 
self in  company  ivith  five  men,  who  were  under  vow.'  Whilst  doing  so,  he  is  seized 
by  the  Jews,  but  rescued  from  their  hands  by  the  tribune,  by  whom  he  is  led  in  chains 
to  the  camp.     He,  however,  obtains  leave  to  address  the  people. 

1.  And  when  it  came  to  pass  that  being  parted'*  from  them,  we 
set  sail,  we  came  with  a  straight  course  unto  Coos,*  and  the  day 
following  to  Rhodes,''  and  thence  to  Patara.''' 

2.  And  when  we  had  found  a  ship  sailing  over  to  Phenice,  we 
went  aboard,  and  set  sail : 


'  Patience  is  necessary  for  pastors  in  regard  to  the  imperfections  and  sins  of 
men. 

^  This  saying  of  our  Lord  is  not  elsewhere  recorded.  His  maxims  were  fami- 
liarly celebrated  among  the  faithful,  and  treasured  up  in  memory.  The  apostle 
closed  his  discourse  with  this  exhortation  to  disinterestedness. 

"  The  affection  and  the  courtesy  which  the  prelates  and  the  faithful  generally 
manifested  to  the  apostle,  are  among  the  most  striking  details  of  the  sacred  nar- 
rative. 

4  Lit.  Torn. 

^  An  island  of  the  archipelago  to  the  south  of  Miletus. 

6  Another  island  to  the  east  of  Coos. 

''  A  city  of  Lycia. 


OF    THE    APOSTLES.  129 

3.  And  when  we  were  in  sight  of  Cyprus,  leaving  it  on  the  left 
hand,  we  sailed  for  Syria,  and  came  to  Tyre :  for  there  the  ship 
was  to  unlade  her  burden. 

4.  And  finding  disciples,  we  tarried  there  seven  days ;  who  said 
to  Paul  through  the  Spirit,  that  he  should  not  go  up  unto  Jerusalem.^ 

5.  And  the  days  being  ended,  departing  we  went  forward,  they 
all,  with  women  and  children,  bringing  us  on  our  way  till  we  were 
out  of  the  city :  and  we  kneeled  down  on  the  shore,^  and  prayed. 

6.  And  when  we  had  bid  one  another  farewell,^  we  went  aboard 
ship,  and  they  returned  home. 

7.  But  we  having  finished  the  voyage  from  Tyre,  came  down  to 
Ptolemais  :  and  saluting  the  brethren,  abode  one  day  with  them. 

8.  And  the  next  day*  departing,  we  came  to  Cesarea.  And  enter- 
ing into  the  house  of  Philip,  the  evangelist,^  who  was  one  of  the 
seven, ^  we  abode  with  him. 

9.  And  he  had  four  daughters,  virgins,  who  did  prophesy.'^   ' 

10.  And  as  we  tarried  for  some  days,  there  came  from  Judea  a 
certain  prophet  named  Agabus.      ' 

11.  When  he  was  come  to  us,  he  took  Paul's  girdle:  and  bind- 
ing his  own®  feet  and  hands,  he  said :  Thus  saith  the  Holy  Ghost : 
The  man  whose  girdle  this  is,  the  Jews  shall  so  bind  in  Jerusalem, 
and  they  shall  deliver  him  into  the  hands  of  the  Gentiles.^ 


'  These  persons  were  divinely  enlightened  to  foresee  the  sufferings  which 
awaited  him,  and  so  they  dissuaded  him  from  exposing  himself.  They  did  not 
forbid  him,  in  the  name  of  the  Holy  Spirit. 

^  The  kneeling  posture  particularly  suits  prayer,  which  may  be  offered  up 
everywhere. 

3  Embraced  one  another. 

■*  G.  P.  "we  that  were  of  Paul's  company."  These  words  are  wanting  in  the 
Alexandrian,  Parisian,  and  Laudian  manuscripts,  and  in  the  ancient  versions 
generally,  and  are  cancelled  by  Griesbach  and  Schott.  Bloomfield  says  that  the 
best  critics  have  been  long  agreed  that  they  are  a  mere  gloss. 

5  The  attributes  of  this  ofBce  are  not  easily  defined.  The  term  evangelist  is 
here  applied  to  Philip,  one  of  the  seven  deacons,  in  which  capacity  he  preached 
the  Gospel. 

^  Deacons. 

'  Their  virginity  was  honoured  by  the  gift  of  prophecy.  See  St.  Jerome,  ep. 
viii.,  Ixxviii. 

*  This  reading  is  conformable  to  the  four  chief  manuscripts,  and  to  the  ver- 
sions generally.  After  the  manner  of  the  ancient  prophets,  Agabus,  by  his  action, 
showed  what  was  to  be  accomplished  in  Paul. 

^  Of  the  Romans. 


130  THE    ACTS 

12.  And  wlien  we  had  heard  this,  both  we  and  they  that  were 
of  that  place,  besought  him  not  to  go  up  to  Jerusalem. 

13.  Then  Paul  answered,  and  said  :  What  do  ye,  weeping,  and 
afflicting  my  heart  ?  For  I  am  ready,  not  only  to  be  bound,  but  to 
die  also  in  Jerusalem,  for  the  name  of  the  Lord  Jesus. 

14.  And  when  we  could  not  persuade  him,  we  ceased,  saying : 
The  Avill  of  the  Lord  be  done. 

15.  And  after  those  days,  having  got  ready,^  we  went  up  to 
Jerusalem.^ 

16.  And  there  went  also  with  us  some  of  the  disciples  from 
Cesarea,  bringing  with  them^  one  Mnason,  a  Cyprian,  an  old  dis- 
ciple,'* with  whom  we  should  lodge. 

17.  And  when  we  were  come  to  Jerusalem,  the  brethren  received 
us  gladly. 

18.  And  the  day  following,  Paul  went  in  with  us  unto  James ; 
and  all  the  ancients  were  assembled.* 

19.  And  when  he  had  saluted''  them,  he  related  particularly 
what  things  God  had  wrought  among  the  Gentiles  by  his  ministry. 

20.  But  they  hearing  it  glorified  God,^  and  said  to  him :  Thou 
seest,  brother,  how  many  thousands  there  are  among  the  Jews,^ 
who  have  believed,^  and  they  are  all  zealots  for  the  law. 

21.  Now  they  have  heard  of  thee,  that  thou  teachest  those  Jews, 
who  are  among  the  Gentiles,  to  depart  from  Moses :  saying,  that 
they  ought  not  to  circumcise  their  children,  nor  walk  according  to 
the  custom.^" 


*  Having  packed  up.  The  readings  are  various  and  difficult.  Of  flae  Protestant 
version,  Bloomfield  remarks  :  "  '  taking  up  our  carriages'  is  merely  a  translation 
of  Erasmus's  '  sublatis  sarcinis,'  for  by  carriages  are  there  meant  bundles." 
Pearce  renders  it :   "  we  got  all  things  ready." 

2  This  fifth  and  last  journey  of  the  apostle  to  Jerusalem,  took  place  about 
twenty-four  years  after  his  conversion. 

3  Bloomfield  understands  it  as  if  it  meant  that  they  brought  them  to  Mnason, 
who,  though  by  birth  a  Cyprian,  was  an  inhabitant  of  Jerusalem.  Martini  thinks 
that  he  was  on  his  way  home  at  the  time. 

*  Possibly  since  the  time  of  our  Lord  Himself. 

^  This  was  an  ecclesiastical  council,  or  conference. 
'  Embraced. 

''  G.  P.  "the  Lord."  The  Vulgate  reading  is  supported  by  the  Alexandrian, 
Parisian,  and  Laudian  manuscripts,  and  by  several  versions. 

8  6.  P.  "  of  the  Jews."     The  same  authority  supports  the  Vulgate. 

9  Who  have  come  to  the  faith. 
»o  G.  P.  "customs." 


OF    THE    APOSTLES.  131 

22.  What  is  it  therefore  ?  the  multitude  must  needs  come  toge- 
ther :  for  they  will  hear,  that  thou  art  come. 

23.  Do,  therefore,  this  that  we  say  to  thee.  We  have  four  men, 
who  have  a  vow  on  them.^ 

24.  Take  these  and  sanctify  thyself^  with  them :  and  pay  for 
them,^  that  they  may  shave  their  heads,'*  and  all  will  know,*  that 
the  things,  which  they  have  heard  of  thee,  are  false :  but  that  thou 
thyself  also  walkest,  keeping  the  law. 

25.  But,  as  touching  the  Gentiles  that  believe,  we  have  written, 
decreeing,  that  they  should  refrain  from  that,  which  has  been  offered 
to  idols,  and  blood,  and  that  which  is  strangled,  and  fornication.^ 

26.  Then  Paul  took  the  men,  and  the  next  day  being  purified 
with  them,  he  entered  into  the  Temple,  giving  notice  of  the  accom- 
plishment of  the  days  of  purification,^  until  the  oblation^  should  be 
offered  for  every  one  of  them. 

27.  But,  when  the  seven  days  were  drawing  to  an  end,  those 
Jews  that  were  of  Asia,  when  they  saw  him  in  the  Temple,  stirred 
up  all  the  people,  and  laid  hands  upon  him,  crying  out : 

28.  Men  of  Israel,  help  :  This  is  the  man  that  teacheth  all  men 
everywhere  against  the  people,  and  the  law,  and  this  place :  and 
moreover,  he  hath  brought  in  Gentiles^  into  the  Temple,^°  and  hath 
violated  this  holy  place. 


1  Of  a  Nazarit^  or  some  special  vow. 

2  By  abstinence  from  wine. 


cf  i 

3  Tlie  expenses  of  sacrifices  to  be  offered  for  them.  It  was  deemed  an  act  of 
piety  to  pay  these  expenses  for  persons  under  a  vow,  as  we  gather  from  Josephus, 
Ant.  1.  xix.  c.  vi. 

*  Conformably  to  the  usage  of  persons  fulfilling  a  vow.  Josephus  relates  that 
Herod  Agrippa  "  ordered  a  number  of  Nazarites  to  be  shaved,"  which  implies 
that  he  paid  the  necessary  expenses  for  completing  the  ceremonies.      Ibidem. 

5  G.  P.  "  may  know."  Griesbach,  Schott,  and  others  substitute  the  future 
tense,  which  is  in  the  four  chief  manuscripts,  and  the  ancient  versions. 

^  They  remark  that  what  they  suggest  does  not  conflict  with  their  decree,  in 
which  Paul  had  concurred,  since  it  regarded  Gentile  converts.  Supra  xv. 
20,  29. 

'  Calling  on  the  priests  to  off'er  the  expiatory  victims,  and  fixing  the  close  of 
the  ceremony,  at  the  end  of  seven  days,  it  being  optional  with  the  individual  to 
fix  the  time.     Numb.  vi.  18.     Supra,  xviii.  18. 

^  "  By  Trpca-ipopd  is  plainly  meant  the  sacrifice."     Bloomfield. 

9  This  is  popularly  said  of  one. 

'"  The  Gentiles  were  only  admissible  to  an  outer  court :  the  penalty  of  passing 
the  barrier,  which  separated  them  from  the  Jews,  was  death. 


132  THE    ACTS 

29.  (For  they  had  seen^  Trophimus  the  Ephesian  in  the  city 
with  him,  whom  they  supposed  that  Paul  had  brought  into  the 
Temple.) 

30.  And  the  whole  city  was  in  an  uproar :  and  there  was  a 
rush^  of  the  people.  And  taking  Paul,  they  drew  him  out  of  the 
Temple,^  and  immediately  the  doors  were  shut.^ 

31.  And  as  they  sought  to  kill  him,  the  report  went  up  to  the 
tribune  of  the  cohort,*  that  all  Jerusalem  is  in  confusion.*^ 

32.  Who  forthwith  taking  with  him  soldiers,  and  centurions,  ran 
upon  them.''  And  when  they  saw  the  tribune  and  the  soldiers, 
they  left  off  beating^  Paul. 

33.  Then  the  tribune  coming  near,  took  him,  and  commanded 
him  to  be  bound  with  two  chains  :^  and  demanded  who  he  was,  and 
what  he  had  done. 

34.  And  among  the  multitude,  some  cried  one  thing,  some 
another.  And  when  he  could  not  know  the  certainty  for  the 
tumult,  he  commanded  him  to  be  carried  into  the  castle. ^° 

35.  And  when  he  was  come  to  the  steps,^^  it  fell  out,  that  he  was 
carried^^  by  the  soldiers,  because  of  the  violence  of  the  people. 

36.  For  the  multitude  of  the  people  followed  after,  crying: 
Away  with  him. 

37.  And  as  Paul  was  about  to  be  brought  into  the  castle,  he 


>  G.  p.  "  before."  "  I  cannot  but  suspect,"  says  Bloomfield,  ^  that  the  reading 
of  many  manuscripts,  versions,  fathers,  and  editions,  and  especially  the  Vulgate 
and  Chrysostom,  is  the  true  one." 

2  Riotous. 

3  In  order  not  to  stain  it  with  bloodshed. 
■*  To  preserve  it  from  profanation. 

5  He  had  charge  of  a  thousand  men,  as  appears  from  the  Greek. 

^  These  are  the  words  of  the  report. 

■^  In  a  manner  to  strike  terror,  and  check  their  violence. 

*  They  used  staves  and  stones  in  this  summary  punishment,  which  they  were 
wont  to  inflict  on  profaners  of  the  Temple. 

8  One  for  the  hands,  another  for  the  feet,  conformably  to  the  prophecy  of 
Agabus.     Supra  v.  11. 

'"  Antonia,  the  citadel  of  Jerusalem,  situated  at  the  angle  of  the  western  and 
northern  porticoes  of  the  Temple.  See  Joseph,  de  Bello,  1.  v.  c.  v.  The  Greek 
and  Latin  terms  signify  the  camp,  or  quarters  of  the  soldiers,  who,  however,  were 
lodged  in  this  fortress.  Wetham  remarks  that  '  castle'  does  not  express  the 
meaning:  he  uses  "quarters,"  in  its  stead,  which  seems  preferable.  Martini  in 
like  manner  uses  :   "  alloggiamenti." 

"  Of  the  citadel. 

'*  Borne  up. 


OF    THE    APOSTLES.  133 

saith  to  the   tribune :    May  I  speak  something  to  thee  ?^  Who 
said  :  Canst  thou  speak  Greek  ? 

38.  Art  not  thou  that  Egyptian,  who  before  these  days  didst 
raise  a  tumult,  and  didst  lead  forth  into  the  desert  four  thousand 
cut-throats  ?^ 

39.  But  Paul  said  to  him :  I  am  a  Jew^  of  Tarsus  in  Cilicia, 
a  citizen  of  no  mean  city.  And  I  beseech  thee  suffer  me  to  speak 
to  the  people. 

40.  And  when  he  had  given  him  leave,  Paul,  standing  on  the 
stairs,  beckoned  with  his  hand  to  the  people.  And  great  silence 
being  made,  he  spake  to  them  in  the  Hebrew  tongue^  saying: 


CHAPTER  XXII. 

When  Paul  in  his  own  defence  had  related  the  history  of  his  conversion,  the  Jews  cry  out 
that  he  should  be  put  to  death,  because  he  said  that  he  was  sent  by  God  to  preach  to  the 
Gentiles.  Being  ordered  by  the  commander  to  be  whipped  and  put  to  the  torture,  he 
was  set  free  on  declaring  himself  a  Roman  citizen. 

1.*  Brethren^  and  fathers,^  hear  ye  the  account  which,  I  now 
give  unto  you. 

2.  (And  when  they  heard  that  he  spake  to  them  in  the  Hebrew 
tongue,  they  kept  the  more  silence.) 


'  This  was  spoken  in  Greek,  which  led  the  tribune  to  ask,  as  it  were,  in  sur- 
prise: Canst  thou  then  speak  Greek?  He  took  him  to  be  the  Egyptian  who  had 
caused  the  uproar,  and  was  surprised  to  hear  him  speak  Greek. 

^  Josephus  states  the  number  to  be  thirty  thousand.  A.  xx.  8,  6  ;  B.  ii.  13,  5  ; 
The  tribune  may  refer  to  those  only  who  remained  after  the  defeat  of  the  Egyptian 
by  Felix.  He  was  a  false  prophet,  who  led  his  followers  to  Mount  Olivet,  pro- 
mising them,  that  from  its  summit  they  should  see  the  walls  of  Jerusalem  fall  at 
his  command.  The  term  used  in  the  text  denotes  assassins,  who  employed  the 
dagger. 

''Lit.  "a  Jewish  man." 

■•  In  the  vernacular  language  of  the  Jews,  which  was  popularly  styled  Hebrew, 
although  it  was  rather  Syro-Chaldaic. 

5  To  avoid  ambiguity,  I  omit  "men"  as  a  Greek  idiom.  "  Markland  observes 
that  this  is  an  address  to  two  ranks  of  people,  not  (as  the  English  version)  to 
three,  men,  brethren,  and  fathers;  as  in  ii.  29,  o-tS'fK  !i.^tK<^o\,  where  our  version  ill 
renders  men  a?ic?  brethren."     Bloomfield. 

^  The  people  generally. 

'  The  priests  and  chief  men. 


134  THE    ACTS 

3.  And  lie  saith :  I  am  a  Jew,  born  at  Tarsus  in  Cilicia,  but 
brought  up  in  tbis  city,  at  the  feet  of  Gamaliel,^  taught  according 
to  the  strictness  of  the  law  of  our  fathers,^  zealous  for  the  law,^ 
as  all  ye  also  are  this  day  : 

4.  Who  persecuted  this  way^  unto  death,  binding  and  delivering 
into  prisons  both  men  and  women. 

5.  As  the  high  priest  doth  bear  me  witness,^  and  all  the 
ancients  f  from  whom  also  receiving  letters  to  the  brethren,  I 
went  to  Damascus,  that  I  might  bring  them  bound  thence  to  Jeru- 
salem to  be  punished. 

6.  And  it  came  to  pass,  as  I  was  going  and  drawing  near  to 
Damascus,  at  mid-day,  that  suddenly  from  heaven  there  shone 
round  about  me  a  great  light.  , 

7.  And  falling  on  the  ground,  I  heard  a  voice  saying  to  me : 
Saul,  Saul,  why  persecutest  thou  Me  ? 

8.  And  I  answered :  Who  art  Thou,  Lord  ?  And  He  said  to 
me :  I  am  Jesus  of  Nazareth,  whom  thou  persecutest. 

9.  And  they,  that  were  with  me  saw  indeed  the  light,^  but  they 
heard  not^  the  voice  of  Him  who  spake  with  me. 

10.  And  I  said:  What  shall  I  do,  Lord?  And  the  Lord  said 
to  me :  Arise,  and  go  to  Damascus,  and  there  it  shall  be  told  thee 
of  all  things,  that  thou  must  do. 

11.  And  whereas  I  did  not  see  for  the  brightness  of  that  light, 
being  led  by  the  hand  by  my  companions,  I  came  to  Damascus. 

12.  And  one  Ananias,  a^  man  according  to  the  law,  having 
testimony  of  all  the  Jcavs,  who  dwelt  there, 

'  This  has  reference  to  the  lower  position  of  scholars,  when  receiving  in- 
struction. 

2  G.  KXTo.  ctKpiBiixv.  This  denotes  precision  or  strictness.  The  Vulgate  has, 
"  veritatem."     The  law  handed  down  from  our  fathers — our  national  law. 

3  G.  P.  "zealous  toward  God."  .Beza  adopted  the  Vulgate  reading.  Paul 
admits  that  they  have  zeal  for  the  Divine  honour,  but  intimates  that  it  is  not 
enlightened. 

*  This  manner  of  life.     Supra  viii.  3. 
^  Supra  ix.  2. 

^  G.  TTM  TO  7rp(a-0vnpiov.  P.  "  all  the  estate  of  the  elders."    The  whole  Sanhedrim. 

'  G.  P.  "  and  were  afraid."  These  words  are  wanting  in  the  Alexandrian 
manuscript,  and  in  the  Peschito,  Arahic,  (Erpenian),  Memphitic,  and  Armenian 
versions. 

*  So  as  to  distinguish  the  words. 

^  G.  P.  "devout."  This  epithet  is  wanting  in  the  Alexandrian  manuscript,  as 
■well  as  in  the  Vulgate.  His  observance  of  the  law  is  mentioned  to  give  weight 
to  his  acts.     He  was  a  convert  from  Judaism. 


OF    THE    APOSTLES.  135 

13.  Coming  to  me,  and  standing  by  me,  said  to  me :  Brother 
Saul,  look  up.     And  I  the  same  hour^  looked  upon  him. 

14.  But  he  said :  The  God  of  our  fathers  hath  foreordained^ 
thee  to  know  His  will,  and  see  the  Just  One,  and  hear  the  voice 
from  His  mouth ; 

15.  For  thou  shalt  be  His  witness  to  all  men,  of  those  things 
which  thou  hast  seen  and  heard. 

16.  And  now  why  tarriest  thou  ?  Rise  up,  and  be  baptized,  and 
wash  away  thy  sins,^  invoking  His'^  name. 

17.  And  it  came  to  pass  when  I  was  come  again  to  Jerusalem/ 
and  was  praying  in  the  Temple,^  that  I  was  in  a  trance.'^ 

18.  And  I  saw  Him  saying^  to  me :  Make  haste,  and  get  thee 
quickly  out  of  Jerusalem,  because  they  will  not  receive  thy  testi- 
mony concerning  Me. 

19.  And  I  said :  Lord,  they  know,  that  I  imprisoned  and  beat^ 
in  every  synagogue  those,  that  believed  in  Thee. 

20.  And  when  the  blood  of  Stephen,  Thy  witness,  was  shed,  I  stood 
by,  and  consented,^"  and  kept  the  garments  of  those,  who  killed  him." 

21.  And  He  said  to  me :  Go,  for  unto  the  Gentiles  afar  off  will 
I  send  thee.^ 

'  At  the  same  time. 

2  G.  7rpoi;)(^ii(>t<ra.ro.  P.  chosen.  The  Vulgate  interpreter  probably  read,  vpo- 
tx.vfctia-a.ro.     The  Syriac  has,  "appointed." 

'^  The  apostle  is  called  on  to  receive  baptism,  and  by  means  of  it  forgiveness. 
As  his  free  co-operation  was  necessary,  he  is  directed  to  do  that  for  which  his  act 
is  required. 

*  G.  P.  "of  the  Lord."  The  Alexandrian  and  Laudian  manuscripts,  and  the 
versions  generally,  have  the  pronoun,  which  is  adopted  by  Griesbach. 

*  Three  years  after  his  conversion.  He  spent  the  interval  in  Arabia,  and  at 
Damascus. 

^  This  is  stated  to  show,  that  he  had  not  forsaken  the  worship  of  the  Jews. 
"^  Transported  out  of  himself. 

8  The  interchange  of  verbs  of  hearing  and  seeing  is  not  unusual  in  the  Scrip- 
tures. St.  Paul,  however,  saw  Him  whose  voice  he  heard,  since  he  was  thereby 
enabled  to  testify  to  his  resurrection. 

9  Whipped.     Supra  viii.  3. 

I''  Approved  of  it.  Supra  vii.  57.  G.  P.  "unto  his  death."  These  words  are 
wanting  in  the  Alexandrian,  Cambridge,  and  Laudian  manuscripts,  and  in  several 
versions.     Schott,  after  Griesbach,  cancels  them. 

"  These  facts  served  to  show  the  sincerity  of  Paul,  and  the  wonderful  character 
of  his  conversion,  so  that  there  was  ground  to  hope  that  the  Jews  would  yield  to 
his  testimony  and  preaching.  He  manifests  his  affection  for  his  brethren,  which 
prompted  him  to  devote  himself  to  their  salvation. 

12  God  sets  aside  all  reasoning,  and  intimates  His  will,  that  Paul  should  be 
employed  in  the  salvation  of  the  Gentiles. 


136  THE    ACTS 

22.  And  they  heard  him,  until  this  word,  and  they  lifted  up  their 
voice,  saying  :  Away  with  such  a  one  from  the  earth,  for  it  is  not 
fit,  that  he  should  live. 

23.  And  as  they  cried  out,  and  threw  off  their  garments,^  and 
cast  dust  into  the  air,^ 

24.  The  tribune  commanded  him  to  be  brought  into  the  castle, 
and  to  be  scourged  and  tortured  :^  to  know  for  what  cause  they 
did  so  cry  out  against  him. 

25.  And  when  they  had  bound  him  with  thongs,''  Paul  said  to 
the  centurion  that  stood  by  him  :*  Is  it  lawful  for  you  to  scourge  a 
man  that  is  a  Roman,  and  uncondemned  ?^ 

26.  Which  the  centurion  hearing,  went  to  the  tribune  and  told  him, 
saying :  What  art  thou  about  to  do  ?  for  this  man  is  a  Roman  citizen. 

27.  And  the  tribune  coming,  said  to  him :  Tell  me,  art  thou  a 
Roman  ?     But  he  said  :  Yea. 

28.  And  the  tribune  answered :  I  obtained  the  freedom  of  this 
city  with  a  great  sum.     And  Paul  said :  But  I  was  born  so.^ 

29.  Immediately  therefore  they  that  were  about  to  torture  him 
withdrew  from  him.  The  tribune  also  was  afraid,  after  he  under- 
stood that  he  was  a  Roman  citizen,  and  because  he  had  bound  him.^ 

30.  But  on  the  next  day,  meaning  to  know  more  diligently  for 
what  cause  he  was  accused  by  the  Jews,  he  loosed  him,^  and  com- 
manded the^°  priests  and  all  the"  council  to  come  together  ;^  and 
bringing  forth  Paul,  he  set  him  before  them. 

'  This  was  done  in  token  of  excited  feeling. 

2  In  the  East  this  is  still  a  way  of  expressing  disapprobation,  and  raising  a  mob. 

3  Not  understanding  the  Syro-Chaldaic  tongue,  he  did  not  know  what  occasion 
Paul  had  given  for  such  tumult,  and  he  determined  to  ascertain  it  by  putting  him 
to  the  torture.      Scourging  was  the  torture  which  he  designed. 

^  To  a  whipping-post.     Lit.  "When  they  had  stretched  him  out  for  the  straps." 

^  It  was  customary  with  the  Romans  for  a  centurion  to  superintend  the  exe- 
cution of  any  punishment. 

s  Without  even  any  form  of  trial. 

"^  Some  conjecture  that  his  ancestors  had  obtained  the  freedom  of  the  city  for 
some  military  service.  From  Pliny  it  is  gathered  that  Tarsus  was  a  free  city,  but 
this  did  not  constitute  its  inhabitants  Roman  citizens.  L.  v.,  c.  xxvii.  It  is  certain 
that  some  Jews  had  such  privileges.     Joseph.  Antiq.  1.  xiv.,  c.  x.,  §  13. 

^  To  the  whipping-post.  He  had  no  fears  for  having  put  him  in  bonds  as  a 
prisoner,  since  he  left  him  still  another  day  in  bonds. 

®  G.  P.  "from  his  bands."  These  words  are  wanting  in  the  Alexandrian, 
Parisian,  and  Laudian  manuscripts,  and  in  the  ancient  versions. 

'"  G.  P.  "chief  priests." 

'•  G.  P.  "their."     It  is  cancelled  by  critics  on  the  above  authority. 

^^  G.  h.^m.  P.  "to  appear."  The  Vulgate  reading  is  supported  by  manu- 
scripts, versions,  and  fathers. 


OF    THE    APOSTLES.  137 


CHAPTER  XXIII. 


Paul,  in  the  presence  of  the  priests  and  of  the  whole  council,  calls  the  high  priest,  who 
had  ordered  him  to  be  struck  on  the  face,  a  whitened  wall ;  but  excuses  himself  as  not 
knowing  that  he  was  the  high  priest.  On  declaring  himself  a  Pharisee,  and  that  he 
was  called  to  judgment  concerning  the  resurrection  of  the  dead,  a  great  dissension 
arose  between  the  Pharisees  and  Sadducees.  The  Lord  comforts  Paul  in  the  night- 
time, foretelling  that  he  would  give  testimony  concerning  Him  at  Rome  likewise.  On 
the  discovery  of  a  conspiracy  to  hill  Paul,  the  commander  sends  him,  binder  a  guard 
of  soldiers,  to  Cesarea,  to  the  governor,  Felix,  with  a  letter,  which  is  here  set  forth. 


1.  And  Paul,  looking  steadfastly^  upon  the  council,  said:^ 
.Brethren,  with  all  good  conscience,^  I  have  lived'*  before  God, 
until  this  present  day. 

2.  And  the  high  priest,  Ananias,  commanded  those,  that  stood 
by,  to  strike  him  on  the  mouth. ^ 

3.  Then  Paul  said  to  him  :  God  shall  strike  the^^  thou  whited 
wall,^  And^  thou,  sitting,  judgest  me^  according  to  the  law,  and 
dost  thou  command  me  to  be  struck  contrary  to  law  ?^° 

4.  And  they,  who  stood  by  said  :  Revilest  thou  the  high  priest  of 
God? 

5.  And  Paul  said :  I  knew  not,  brethren,  that  he  is  the  high 


'  'ATsviVif,  intendens. 

2  "  Men."     This  is  better  omitted. 

3  With  sincerity,  in  conformity  with  the  convictions  of  his  mind. 

■^  Ui?raKiTiufAa.i.  Conversatus  sum.  "  I  have  conducted  myself."  It  embraces 
the  entire  course  of  conduct. 

5  This  was  a  most  outrageous  proceeding,  contrary  to  all  forms  of  justice. 

6  Is  about  to  strike  thee.  This  was  prophetic.  If  taken  as  imprecatory,  it 
arose  from  zeal  for  Divine  justice.  Five  years  afterwards,  Ananias  perished  by 
the  hands  of  assassins,  having  been  dragged  forth  from  an  aqueduct,  where  he 
had  concealed  himself.     Vide  Joseph.  B.  ii.  32. 

''  A  familiar  image  of  hypocrisy.  It  may  have  reference  to  the  white  robe 
worn  by  Ananias,  as  was  common  with  men  in  office,  or  otherwise  distinguished. 

8  "  Our  English  translators,"  says  Bloomfield,  "  render  the  x.oii  for.  But  I 
rather  assent  to  Kuinoel,  that  it  signifies  ivhat  then  ?  itane  ?  when  prefaced,  as 
here,  to  interrogative  sentences  involving  admiration." 

^  Professing  so  to  judge  :  bound  so  to  do. 

1"  Lit.  "breaking  the  law."  The  Laudian  manuscript  reads  as  the  Vulgate, 
which  is  here  followed  by  the  Protestant  translators.  Bloomfield  regards  it  as  a 
gloss. 


•138  THE    ACTS 

priest.^      For  it  is  written:    "Thou  shalt  not  speak  evil  of  the 
prince  of  thy  people."^ 

6.  And  Paul,  knowing  that  the  one  part  were  Sadducees,  and 
the  other  Pharisees,  cried  out  in  the  council :  Brethren,  I  am  a 
Pharisee,  the  son  of  Pharisees;^  of  the  hope  and  resurrection  of 
the  dead  I  am  judged.^ 

7.  And  when  he  had  so  said,  a  dissension  arose  between  the 
Pharisees  and  the  Sadducees  :  and  the  multitude  was  divided. 

8.  For  the  Sadducees  say,  that  there  is  no  resurrection,  neither 
angel,  nor  spirit  :^  but  the  Pharisees  confess  both.^ 

9.  And  there  arose  a  great  cry.  And  some  of  the  Pharisees, 
rising  up,  strove,  saying :  We  find  no  evil  in  this  man.  What  if 
a  spirit,  or  an  angel,  hath  spoken  to  him  V 

10.  And  when  there  arose  a  great  dissension,  the  tribune,  fear- 
ing lest  Paul  should  be  pulled  in  pieces  by  them,  commanded  the 
soldiers  to  go  down,  and  to  take  him  by  force  from  among  them, 
and  to  bring  him  into  the  castle. 

11.  And  tj|p  night  following,  the  Lord,  standing  by  him,  said : 


^  St.  Paul  cannot  be  supposed  not  to  have  known  that  he  filled  the  priestly 
office ;  but,  according  to  St.  Augustin,  he  did  not  recognise  him  as  high  priest, 
because  this  office  was  now  abolished,  that  Christ  might  be  recognised  as  the 
great  Priest  of  the  New  dispensation.  Michaelis,  however,  gathers  from  Jose- 
phus,  that  Ananias  had  been  deposed,  and  that  at  this  time  the  office  was  vacant, 
which  he  usurped. 

2  Exod.  xxii.  28. 

^  G.  P.  "  of  a  Pharisee."  Lachmann  and  Schott,  with  a  host  of  critics,  adopt 
the  plural,  which  is  found  in  the  Alexandrian  and  Parisian  manuscripts,  and  in 
the  Peschito  version.     Philip,  iii.  5. 

4  The  resurrection  of  Christ  involved  the  general  question,  whether  the  dead 
rise  again.  Paul  wisely  availed  himself  of  the  discordant  views  of  his  hearers 
on  this  point,  to  destroy  their  unanimity  in  attacking  him.  He  declares  himself 
called  to  trial  concerning  the  hope  which  is  entertained  of  a  future  life,  and  con- 
sequently concerning  the  resurrection,  or  concerning  the  hope  of  resurrection. 

^  Surviving  the  body.     See  Josephus,  Antiq.  1.  xviii.  c.  i.  §  4. 

^  Namely,  that  there  is  a  resurrection,  and  that  there  are  angels  and  spirits. 
This  latter  term  is  specially  understood  of  departed  men,  whose  spirits  survive. 
Josephus  represents  them  as  believing  that  the  soul  of  the  good  passes  into 
another  body.     Bell.  1.  ii.  c.  viii.  §  14. 

■^  6.  P.  "Let  us  not  fight  against  God."  "These  words  are  omitted  in  some 
ancient  manuscripts,  and  also  in  the  Vulgate,  Syriac,  and  some  fathers,  with  the 
approbation  of  De  Dieu,  Mill,  Bengel,  Morns,  and  Heinrichs,  and  they  are 
rejected  by  Griesbach."     Bloomfield. 


OF    THE    APOSTLES.  139 

Be  constant  :^  for  as  thou  hast  testified  of  Me  in  Jerusalem,  so 
thou  must  bear  witness  at  Rome  also. 

12.  And  when  day  was  come,  some  of  the  Jews  gathered  to- 
gether,^ and  bound  themselves  under  a  curse,^  saying,  that  they 
would  neither  eat,  nor  drink,  until  they  killed  Paul. 

13.  And  they  were  more  than  forty  men,  that  had  made  this 
conspiracy : 

14.  Who  came  to  the  chief  priests,  and  the  ancients,  and  said  : 
We  have  bound  ourselves,  under  a  great  curse,  to  taste  nothing  till 
we  have  slain  Paul. 

15.  Now,  therefore,  do  ye,  with  the  council,  signify  to  the  com- 
mander, that  he  bring  him  forth  to  you,"*  as  if  ye  meant  to  know 
something  more  certain  concerning  him.  But  we,  before  he  come 
near,^  are  ready  to  kill  him. 

16.  But  when  the  son  of  the  sister  of  Paul  had  heard  of  their 
lying  in  wait,  he  came  and  entered  into  the  castle,  and  told  Paul. 

17.  And  Paul,  calling  to  him  one  of  the  centurions,  said  :  Bring 
this  young  man  to  the  tribune,  for  he  hath  something  to  tell  him. 

18.  And  he,  taking  him,  brought  him  to  the  tribune,  and  said  : 
The  prisoner,  Paul,  desired  me  to  bring  unto  thee  this  young  man, 
who  hath  something  to  say  to  thee. 

19.  And  the  tribune,  taking  him  by  the  hand,  went  aside  with 
him  privately,  and  asked  him:  What  is  it  that  thou  hast  to  tell 
me  ? 

20.  And  he  said :  The  Jews  have  agreed  to  ask  thee,  that  thou 
wouldst  bring  forth  Paul  to-morrow  into  the  council,  as  if  they 
meant  to  inquire  something  more  certain  concerning  him ; 

21.  But  do  not  thou  give  credit  to  them ;  for  there  lie  in  wait  for 
him  more  than  forty  men  of  them,  who  have  bound  themselves,  by 
oath,  neither  to  eat,  nor  to  drink,  till  they  have  killed  him :  and 
they  are  now  ready,  looking  for  thy  promise.'' 


1  G.  P.  "  Paul."  The  name  is  cancelled  by  Griesbach,  not  being  found  in  the 
three  chief  manuscripts,  or  in  the  ancient  versions. 

2  Made  a  concourse,  or  conspiracy. 

^  Lit.  "Anathematized  themselves."  They  invoked  on  themselves  great  evils 
in  case  of  breaking  their  oath. 

^  G.  P.  "to-morrow."  It  is  not  found  in  three  of  the  chief  manuscripts,  or 
in  the  ancient  versions.     It  was  probably  borrowed  from  verse  20. 

^  That  the  council  might  not  be  thought  cognizant  of  the  design. 

^  Expecting  that  he  would  promise  to  send  Paul  to  the  council. 


140  THE    ACTS 

22.  The  tribune,  therefore,  dismissed  the  young  man,  charging 
him  to  tell  no  man,  that  he  had  made  known  these  things  to  him. 

23.  Then  having  called  two  centurions,  he  said  to  them :  Make 
ready  two  hundred  soldiers,  to  go  as  far  as  Cesarea,^  and  seventy 
horsemen,  and  two  hundred  spearmen,^  for  the  third  hour  of  the 
night ; 

24.  And  provide  beasts,^  that  they  may  set  Paul  on,  and  bring 
him  safe  to  Felix,  the  governor.'* 

25.  For  he  feared,  lest,  perhaps,  the  Jews  might  take  him  away 
by  force,  and  kill  him,  and  he  should  afterwards  be  slandered,  as  if 
he  was  to  take  money.^     And  he  wrote  a  letter  after  this  manner.*^ 

26.  Claudius  Lysias,  to  the  most  excellent  governor,  Felix,^ 
greeting. 

27.  This  man,  being  taken  by  the  Jews,  and  ready  to  be  killed 
by  them,  I,  coming  in  with  the  soldiery,^  rescued  Mm,  understand- 
ing that  he  is  a  Roman.^ 

28.  And  wishing  to  know  the  charge  which  they  made  against 
him,  I  brought  him  forth  into  their  council. 

29.  Whom  I  found  to  be  accused  concerning  questions  of  their 
law :  but  having  nothing  laid  to  his  charge  worthy  of  death,  or  chains ; 

30.  And  when  I  was  told  of  ambushes,  that  they^°  had  prepared 
for  him,  I  sent^^  him  to  thee,  signifying,  also,  to  his  accusers,  to 
plead  before  thee.^     Farewell. 


■  The  ordinary  residence  of  the  governor. 

2  The  Greek  term  is  variously  interpreted.  The  Protestant  interpreters  have 
followed  the  Vulgate. 

^  Probably  to  change  horses  on  the  way.  "  The  Vulgate  has  the  plural,  which, 
as  it  is  supported  by  all  the  manuscripts,  must  be  retained."     Bloomfield. 

*  He  got  this  title,  although  he  was  but  deputy. 
5  This  verse  is  not  in  the  Greek. 

^  A  copy  of  this  official  document  was  procured  by  Paul. 
''  A  freedman  of  Antonia,  mother  of  the  Emperor  Claudius.     His  vices  are 
described  by  Tacitus,  Hist.  v.  9,  6. 

*  G.  o-wv  TM  (TTfi^'nv/j.dLrt.  "This  is  ill  rendered  in  our  English  version,  with  an 
army."  Bloomfield.     He  substitutes  :   "  with  the  forces  under  my  command." 

^  This  was  not  known  to  Lysias  until  after  he  had  rescued  Paul ;  but  he  took 
credit  to  himself,  as  interfering  in  behalf  of  a  Eoman  citizen. 

'°  G.  P.  "how  that  the  Jews  laid  wait."  No  mention  is  made  of  the  Jews  in 
two  manuscripts  in  cursive  character,  or  in  the  Ethiopic,  Memphitic,  and  Philoxe- 
nian  versions. 

"  G.  P.  "  I  sent  straightway."  This  adverb  is  wanting  in  the  Alexandrian  and 
Laudian  manuscripts,  and  in  the  Armenian  version. 

'2  G.  T«  iT/iof  d^T6v.     P.  "what  they  had  against  him." 


OP    THE    APOSTLES.  141 

31.  Then  the  soldiers,  according  a^  it  was  commanded  them, 
taking  Paul,  brought  him  by  night  to  Antipatris.^ 

32.  And  the  next  day,  leaving  the  horsemen  to  go  with  him, 
they  returned  to  the  castle. 

33.  Who,  when  they  came  to  Cesarea,  and  delivered  the  letter 
to  the  governor,  did  also  present  Paul  before  him. 

34.  And  when  he  had  read  it,  and  had  asked  of  what  province 
he  was ;  and  understood  that  he  was  of  Cilicia, 

35.  I  will  hear  thee,  said  he,  when  thy  accusers  are  come. 
And  he  commanded  him  to  be  kept  in  the  judgment  halP  of 
Herod. 


CHAPTER  XXIV. 

Paul  being  accused,  before  Felix,  the  'governor,  by  Tertullus,  the  speaker,  on  behalf  of 
the  Jews,  answers,  by  denying  the  charges  made  against  him,  but  confesses  that  he  is 
a  Christian,  and  that  he  said  that  he  was  called  to  judgment  concerning  the  resurrec- 
tion of  the  dead.  Felix,  and  his  wife,  a  Jewess,  hear  Paul  treating  of  the  Christian 
faith;  but  not  receiving  money  from  Paul,  he  left  him  in  chains,  and  %vas  succeeded 
by  Fortius  Festus. 

1.  And  after  five  days^  the  high  priest,  Ananias,  came  down,"* 
with  some^  of  the  ancients,^  and  one  Tertullus,^  a  pleader,^  who 
went  to  the  governor®  against  Paul. 

'  This  town,  anciently  called  Capharsalama,  received  its  more  recent  name 
from  Antipater,  father  of  Herod.  The  distance  was  forty-two  miles.  The  jour- 
ney was  begun  at  nine  o'clock,  and  continued  all  night,  but  probably  not  com- 
pleted until  the  day  was  far  advanced. 

2  A  palace  built  by  Herod  the  Great,  but  afterwards  used  as  the  residence 
of  the  Roman  governor.  In  it  there  was  a  place  of  confinement  for  special 
prisoners. 

^  From  the  time  of  the  arrest  of  Paul. 

*  From  Jerusalem  to  Oesarea.  ^ 

5  G.  P.  omits  "some."     It  is,  however,  found  in  the  Alexandrian  and  Laudian 
manuscripts,  and  in  the  Armenian  and  Philoxenian  versions. 
^  Members  of  the  Sanhedrim. 
■^  A  contracted  form  of  the  Roman  name :  Tertius. 

*  The  Jews  were  under  the  necessity  of  employing  a  Roman  lawyer  to  plead 
before  a  Roman  magistrate,  they  not  being  conversant  with  the  forms  of  pro- 
ceeding. 

^  "  The  word  denotes  comparere,  adire  aliquem ;  and  in  a  forensic  sense,  is 
used  of  those  who  appear  before  a  judge,  bring  their  cause  to  him."   Bloomfield. 


142  THE    ACTS 

2.  And  Paul,  being  called  for,  Tertullus  began  to  accuse,  say- 
ing :  Whereas,  through  thee,  we  live  in  much  peace,^  and  many- 
things  are  corrected  by  thy  providence,^ 

3.  We  accept  it  always,  and  in  all  places,  most  excellent  Felix, 
with  all  thankfulness. 

4.  But  that  I  may  detain  thee  no  longer,^  I  desire  thee,  of  thy 
clemency,  to  hear''  briefly. 

5.  We  have  found  this  man  to  be  a  plague,*  and  an  exciter  of 
seditions^  among  all  the  Jews,  throughout  the  world,  and  ring- 
leader of  the  sedition^  of  the  sect  of  the  Nazarenes  :^ 

6.  Who  also  hath  attempted  to  profane  the  Temple  :  whom  we 
having  apprehended,  would  also  have  judged  according  to  our  law. 

7.  But  Lysias,  the  tribune,  coming  upon  us  Avith  great  violence, 
took  him  away  out  of  our  hands, 

8.  Commanding  his  accusers  to  come  to  thee :  of  him,^  thou 
thyself  examining,  mayest  know  concerning  all  these  things,  where- 
of we  accuse  him. 

9.  And  the  Jews  also  added,  and  said  that  these  things  were  so.-^" 

10.  Then  Paul  answered  (the  governor  making  a  sign  to  him  to 
speak) :  Knowing  that  for  many  years"  thou  hast  been  judge  over 
this  nation,  I  will,  with  good  courage,  answer  for  myself. 

1  Felix  had  cleared  the  province  of  brigands.     Joseph.  A.  xx.  8,  4. 

2  G.  P.  "many  worthy  deeds  are  done  unto  this  nation."  The  Alexandrian 
and  Laudian  manuscripts  have  S'iopd-a>/udTa>v :  -which  corresponds  with  the  Vulgate. 
Calvin  approves  of  the  Vulgate  reading,  as  corresponding  with  the  meaning  of 
the  sacred  historian.  Felix  was  praised  by  Tertullus,  as  having  introduced 
many  reforms  in  the  administration. 

"  G.  iyx-oTTTai,  protraham. 

*  Me  addressing  thee. 

5  Spreading  pestilence  by  his  speeches. 

8  G.  P.  "  sedition."  The  plural  form  is  found  in  the  Alexandrian  and  Laudian 
manuscripts,  and  in  the  Memphitic  version. 

^  G.  P.  have  no  mention  of  sedition  here. 

8  The  Christians  were  so  styled,  contemptuously,  by  the  Jews,  with  reference 
to  our  Lord,  -^o  was  of  Nazareth. 

s  Lysias,  as  St.  Chrysostom  understands  it.  I  have  put  him  instead  of  whom, 
to  avoid  ambiguity.  The  orator,  to  show  confidence  in  his  cause,  refers  to  Lysias 
for  the  confirmation  of  his  statements,  in  consequence  of  which,  Felix  deferred  a 
decision  till  Lysias  should  come.  Lachmann,  however,  expunges  nearly  two 
verses,  from  "apprehended,"  v.  6,  to  "of  him,"  v.  8,  they  being  wanting  in 
many  manuscripts,  and  so  omits  all  reference  here  to  Lysias. 

1°  It  seems  to  have  been  customary  for  the  clients  to  confirm  the  statements  of 
their  advocate. 

"  Six  or  more  years. 


OF    THE    APOSTLES.  143 

11.  For  thou  mayest  understand  that  it  is  not  more  than  twelve 
days,^  since  I  went  up  to  adore  in  Jerusalem : 

12.  And  neither  in  the  Temple  did  they  find  me  disputing  with 
any  man,  or  causing  a  concourse  of  the  people,  neither  in  the 
synagogues,  nor  in  the  city  : 

13.  Neither  can  they  prove  to  thee  the  things,  whereof  they  now 
accuse  me. 

14.  But  this  I  confess  to  thee,  that,  according  to  the  sect,^  which 
they  call  heresy,  so  I  serve  my  Father  and  God,^  believing  all 
things,  which  are  written  in  the  law  and  the  prophets : 

15.  Having  hope  in  God,  which  these  themselves  also  cherish, 
that  there  shall  be  a  resurrection''  of  the  just  and  the  unjust.^ 

16.  And  herein  do  I  endeavour  to  have  always  a  conscience 
without  offence^  towards  God  and  men. 

17.  Now  after  many  years,^  I  came  to  bring  alms  to  my  nation, 
and  offerings,  and  votive  gifts.^ 

18.  In  which^  they  found  me,  purified  in  the  Temple, ^°  neither 
with  a  crowd,  nor  with  tumult. 

19.  But"  certain  Jews  of  Asia,  who  ought  to  have  been  here 
before  thee,  and  accuse,  if  they  had  anything  against  me : 

20.  Or  let  these  men  themselves^^  say,  if  they  found  in  me  any 
iniquity,"  when  standing  before  the  council," 


•  Five  days  had  elapsed,  from  the  time  of  his  arrest,  which  had  taken  place 
seven  days  after  he  had  come  to  Jerusalem. 

2  Sedam,  otToc  is  the  original  term.  Perhaps  the  Vulgate  interpreter  wrote  s«?i?<awj. 

3  G.  P.  "  the  God  of  my  fathers."  The  apostle  states  this,  to  refute  the  charge 
of  abandoning  the  worship  of  his  fathers. 

■*  G.  P.  "of  the  dead."  This  is  wanting  in  the  Alexandrian  and  Parisian 
manuscripts,  and  in  the  Sahidic  and  Armenian  versions.  Schott  suspects  it  to 
he  an  addition  of  copyists. 

^  Many  of  the  Pharisees  believed  that  the  just  only  would  arise. 

^  Without  reproach. 

■^  About  six. 

8  To  give  alms,  make  offerings,  and  fulfil  vows.   The  text  does  not  mention  vows. 

8  Whilst  intent  on  these  pious  actions. 

1°  Supra  xxi.  26. 

1'  According  to  the  Greek,  the  Asiatic  Jews  found  him  in  the  Temple.  The 
Vulgate  presents  an  incomplete  sentence.  The  particle  S'i  is  found  in  the  three 
chief  manuscripts,  and  in  several  versions,  and  added  by  Griesbach. 

'^  Those  present. 

'"  Any  guilt. 

1*  The  Vulgate  seems  to  refer  to  the  trial  then  going  on ;  but  the  text  refers  to 
the  previous  examination,  befpre  the  council  at  Jerusalem. 


144  THE    ACTS 

21.  Unless  of  this  one  voice  only,  that  I  cried,  standing  among 
them :  That  concerning  the  resurrection  of  the  dead^  am  I  judged 
this  day  by  you. 

22.  And  Felix^  put  them  off,  having  most  certain  knowledge  of 
this  way,^  saying :  When  Lysias,  the  tribune,  shall  come  down,  I 
will  hear  you. 

23.  And  he  commanded  a  centurion  to  keep  him,'*  and  that  he 
should  be  at  ease,^  and  not  to  prevent  any  of  his  friends  from 
ministering  to  him.*' 

24.  And  after  some  days,  Felix  coming^  with  Drusilla,  his  wife, 
who  was  a  Jewess,  sent  for  Paul,  and  heard  of  him  the  faith  that 
is  in  Christ  Jesus.^ 

25.  And  as  he  discoursed  of  justice  and  chastity,  and  of  the 
judgment  to  come,^  Felix,^°  being  terrified,  answered  :  For  the  pre- 
sent, go  thy  way :  but  at  a  convenient  time  I  will  call  thee. 

26.  Hoping,  also,  at  the  same  time,  that  money  would  be  given 
him  by  Paul ;"  for  which  cause,  also,  oftentimes  sending  for  him, 
he  spake  with  him. 

27.  But  when  two  years  were  ended,  Felix  had  for  successor 
Portius  Festus.-'^  And  Felix,  willing  to  give  pleasure^^  to  the  Jews, 
left  Paul  bound. 

'  Supra  xxiii.  6. 

2  G.  P.  "heard  these  things, — I  will  know  the  uttermost  of  your  matter."  The 
simpler  text  of  the  Vulgate,  which  is  in  accordance  with  the  chief  manuscripts, 
and  the  versions  generally,  is  received  by  Griesbach  and  Schott. 

"  He  knew  it  to  be  favourable  to  peace.  From  the  statements  of  Paul,  he  had 
acquired  an  accurate  knowledge  of  the  religion  of  Christ,  in  its  relation  to  Judaism. 

*  G.  P.  "Paul."  The  pronoun  is  in  the  three  chief  manuscripts,  and  in  the 
versions  :   on  which  account  the  same  critics  adopt  it. 

5  To  allow  him  all  liberty  and  indulgence :  he  remained,  however,  under  mili- 
tary guard,  bound  by  a  chain  to  a  soldier. 

^  G.  P.  "  or  come  to  him."  These  words  are  wanting  in  the  same  manuscripts 
and  versions. 

■^  Felix  appears  to  have  been  absent  from  Cesarea  for  some  days,  and  to  have 
returned  in  company  with  his  wife. 

^  G.  P.  omit  Jesus,  which,  however,  is  found  in  three  manuscripts,  and  in 
many  ancient  versions. 

^  The  common  text  has  sa-ssrS-st/,  which  is  wanting  in  the  chief  manuscripts  and 
versions. 

'°  He  was  living  in  adultery,  Drusilla  having  forsaken  her  husband,  Azizus, 
king  of  the  Emisenes. 

'•  G.  P.  "  that  he  might  loose  him."  These  words  are  rejected  by  the  same 
critics,  being  wanting  in  the  chief  manuscripts  and  versions. 

'2  In  the  year  of  Christ  60. 

'"  G.  ^apirctf.     It  is  used  in  the  same  sense  as  the  singular. 


OF    THE    APOSTLES.  145 


CHAPTER  XXV. 

Festus  does  not  comply  with  the  wishes  of  the  Jews,  who  artfully  demanded  that  Paul 
should  be  led  to  Jerusalem :  but  at  Cesarea  he  hears  his  accusers  and  Paul  in  reply, 
who,  when  asked  by  Festus  whether  he  would  wish  to  be  tried  at  Jerusalem,  appeals 
to  C(Bsar.  Festus  communicates  the  case  of  Paul  to  king  Agrippa,  who  wishes  to  hear 
him.   On  the  following  day  he  is  brought  before  Agrippa  and  Bernice  by  order  of  Festus. 

1.  Now  when  Festus  was  come  into  the  province,  after  three 
days  he  went  up  to  Jerusalem  from  Cesarea. 

2.  And  the  chief  priests^  and  principal  men  of  the  Jews  went 
unto  him  against  Paul :  and  they  besought  him, 

3.  Requesting  favour  against  him,^  that  he  would  command  him 
to  be  brought  to  Jerusalem,  laying  wait  to  kill  him  in  the  way. 

4.  But  Festus  answered :  That  Paul  was  kept^  in  Cesarea  :  and 
that  he  himself  would  very  shortly  depart.'* 

5.  Let  them,  therefore,  among  you,  that  are  powerful,^  saith  he, 
go  down  with  me  and  accuse  him,  if  there  be  any  guilt®  in  the 
man. 

6.  And  having  tarried  among  them  no  more  than  eight  or^  ten 
days,  he  went  down  to  Cesarea,  and  the  next  day  he  sat  on  the 
judgment-seat,  and  commanded  Paul  to  be  brought. 

'  G.  P.  have  the  singular.  Bloomfield  remarks:  "I  should  prefer  to  read, 
•with  many  excellent  manuscripts,  ancient  versions,]and  fathers,  o'l  a.f,^iipii;,  which 
is,  with  reason,  adopted  by  Griesbach.  Had  Luke  written,  o  dp^nfiu;,  he  would 
doubtless  have  added  ^o-f^AM\  ;  as  he  in  xxiv.  1,  does  'Avxyinc." 

2  G.  xctTii  nCrod  :  adversus  eum.  The  union  of  favour  with  the  preposition 
implying  opposition,  is  quite  unusual.  Bloomfield  suggests  that  it  be  rendered  : 
respecting  him.     I  prefer  "  to  his  prejudice." 

3  P.  "should  be  kept."  Bloomfield  says  that  there  is  no  authority  for  this 
translation,  and  that  the  words  can  only  admit  the  sense  given  them  in  the  Vul- 
gate. The  fact  that  Paul  was  a  prisoner  in  Cesarea,  was  stated  as  a  reason  why 
the  trial  should  take  place  there. 

*  As  Festus  was  soon  to  leave  Jerusalem,  there  was  not  time  to  have  Paul 
brought  to  trial  there. 

5  "Persons  of  credit  and  weight."  "  This  interpretation  (which  is  supported 
by  the  Syriac  and  Vulgate)  has  every  mark  of  truth."     Bloomfield. 

*  P.  "wickedness."  The  common  Greek  has  simply:  et  t<  iirTh  "if  there  be 
anything:"  Bloomfield  understands  syKhnfAu. :  ground  of  accusation.  The  Alex- 
andrian and  Laudian  manuscripts  have  aro^rov,  irregular,  or  disorderly. 

"^  G.  P.  have  simply  ten  days.  The  Alexandrian  and  Parisian  manuscripts,  as 
also  the  Memphitic  and  Armenian  versions,  have  "eight,  or  ten"  as  the  Vulgate. 
"Grotius,  and  almost  all  the  critics  for  the  last  century,  unite  in  adopting  (what 
Griesbach  has  received  into  the  text)  ttkhov;  'ear*  »!  Je**."     Bloomfield. 

10 


146  THE    ACTS 

7.  Who  being  brought,  the  Jews  who  were  come  down  from 
Jerusalem,  stood  about  him,^  objecting  many  and  grievous  charges,^ 
which  they  could  not  prove, 

8.  PauP  making  answer  for  himself:  Neither  against  the  law  of 
the  Jews,  nor  against  the  Temple,  nor  against  Caesar,  have  I 
offended  in  anything. 

9.  But  Festus,  willing  to  give  pleasure  to  the  Jews,  answering^ 
Paul,  said :  Wilt  thou  go  up  to  Jerusalem,  and  there  be  judged 
concerning  these  things,  before  me  ?* 

10.  Then  Paul  said  :  I  stand  at  the  judgment-seat  of  Ceesar, 
where  I  ought  to  be  judged :  To  the  Jews  I  have  done  no  injury, 
as  thou  very  well  knowest. 

11.  For  if  I  have  injured  them,  or  have  done  anything  worthy 
of  death,  I  do  not  refuse  to  die,  but  if  none  of  the  things  whereof 
they  accuse  me  be,®  no  man  can  give  me  over^  to  them  :  I  appeal 
to  Caesar.^ 

12.  Then  Festus  having  conferred  with  the  council,^  answered  : 
Hast  thou  appealed  to  Caesar  ?     To  Caesar  thou  shalt  go. 

13.  And  after  some  days  King  Agrippa^"  and  Bernice"  came 
down  to  Cesarea,  to  salute  Festus. 


'  G.  P.  omit  the  pronoun,  which,  nevertheless,  is  found  in  the  three  chief 
manuscripts,  and  in  the  Peschito  and  Armenian  versions. 

2  G.  P.  "  against  Paul."  These  words  are  cancelled  by  Lachmann  and  Schott, 
and  are  wanting  in  the  Alexandrian  and  Parisian  manuscripts,  and  in  the  Arabic 
(of  Erpen),  and  Armenian  versions. 

3  G.  P.  "  he."  Three  of  the  chief  manuscripts  and  the  versions  generally  give 
the  name,  which  Lachmann  adopts. 

■*  Addressing. 

*  'Ett'  ifjiav.  He  proposes  that  Paul  should  be  tried  at  Jerusalem  by  the  San- 
hedrim, as  the  case  regarded  religion ;  but  in  his  presence,  since  their  sentence 
needed  the  imperial  sanction  to  have  full  effect. 

^  Subsist,  be  true. 

■^  Xap'Vd(rS-2f/.    As  it  were  to  bestow. 

^  The  apostle  rightfully  appealed  to  the  heathen  emperor,  to  protect  himself 
against  the  violence  and  perfidy  of  his  own  countrymen.  Nero  reigned  at  this 
time. 

^  His  assessors  and  advisers,  who  shared  with  him  in  the  judicial  proceedings. 
See  Cicero,  in  Verrem:'  "  concilio  tuo  dimisso." 

'°  He  was  son  of  Herod  Agrippa,  who  had  put  St.  James  to  death.  He  had 
been  king  of  Chalcis,  and  was  at  this  time  king  of  Trachonitis.  See  Joseph, 
de  Bello,  1.  ii.  c.  xii. 

"  She,  though  his  sister,  was  reported  to  be  his  concubine. 


OF    THE    APOSTLES.  147 

14.  And  as  they  tarried  there  many  days,  Festus  told  the  king 
of  Paul/  saying :  A  certain  man  was  left  prisoner  by  Felix, 

15.  About  whom,  when  I  was  at  Jerusalem,  the  chief  priests 
and  the  ancients  of  the  Jews,  came  unto  me,  desiring  judgment 
against  him.^ 

16.  To  whom  I  answered  :  That  it  is  not  the  custom  of  the 
Romans  to  condemn^  any  man,^  before  the  accused  have  his  accusers 
present,  and  have  opportunity  of  defence,  to  meet  the  charges.^ 

17.  When,  therefore,  they  were  come  hither,  without  any  delay, 
on  the  day  following,  sitting  on  the  judgment-seat,  I  commanded 
the  man  to  be  brought. 

18.  Against  whom,  when  the  accusers  stood  up,  they  brought 
no  charge  of  things  in  regard  to  which  I  suspected  evil.^ 

19.  But  they  had  against  him  certain  questions  of  their  own 
superstition,  and  of  one  Jesus  deceased,  whom  Paul  affirmed  to  be 
alive. 

20.  I  therefore  doubting  in  this  kind  of  question,^  asked  him 
whether  he  would  go  to  Jerusalem,  and  there  be  judged  concerning 
these  things : 

21.  But  Paul  appealing  to  be  reserved  for  the  hearing  of 
Augustus,  I  commanded  him  to  be  kept,  till  I  might  send  him  to 
Cgesar. 

22.  And  Agrippa  said  to  Festus:  I  would  also  hear  the  man 
myself.     To-morrow,  said  he,  thou  shalt  hear  him. 

23.  And  on  the  next  day,  when  Agrippa  and  Bernice  were  come 
with  great  pomp,  and  had  entered  into  the  hall  of  audience,^  with 
the  tribunes  and  the  principal  men  of  the  city,  at  the  command  of 
Festus,  Paul  was  brought. 

24.  And  Festus  saith  :  King  Agrippa,  and  all  ye  men  who  are 
present  together  with  us,  ye  see  this  man,  about  whom   all  the 


'  Agrippa  Ibeing  a  Jew,  and  invested  with  authority  to  nominate  and  remove 
high  priests,  was  competent  to  aid  Festus  in  this  trial. 

2  They  demanded  a  civil  sanction  for  their  own  sentence. 

3  Literally :  to  bestow — gratuitously  to  devote. 

*  "  To  die."  G.  m  a7rS,Kiia.v.     Lit.  "to  destruction."    These  words  are  wanting 
in  the  chief  manuscripts  and  in  the  versions  generally. 

5  Literally  :  concerning  the  charge. 

6  G.  P.  "they  brought  none  accusation  of  such  things  as  I  supposed." 
■^  P.  "  questions."     The  singular  number  is  in  the  Greek. 

8  Where  prisoners  were  examined.     This,  however,  was  not  a  formal  trial. 


148  THE    ACTS 

multitude  of  the  Jews  treated  with  me  at  Jerusalem/  asking  and 
crying  out  that  he  should  no  longer  live. 

25.  Yet  have  I  found  nothing  that  he  hath  committed  worthy  of 
death.  But  forasmuch  as  he  himself  hath  appealed  to  Augustus, 
I  have  determined  to  send  him. 

26.  Of  whom  I  have  nothing  certain  to  write  to  the  lord.^  For 
which  cause  I  have  brought  him  forth  before  you,  and  especially 
before  thee,  0  King  Agrippa,  that  examination  being  made,  I  may 
have  what  to  write. 

27.  For  it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and 
not  to  signify  the  things  laid  to  his  charge. 


CHAPTER  XXVI. 

Paul  defends  his  cause  before  Agrippa,  giving  the  history  of  his  conversion  to  Christ,  and 
showing  that  he  had  preached  to  Jews  and  Gentiles  under  Divine  protection :  he  answers 
Festus,  who  alleged  that  he  was  frantic  from  excess  of  learning,  and  wishes  all  to  be 
Christians.  Agrippa  says  that  he  might  be  set  at  liberty,  had  he  not  appealed  to 
Ccesar. 

1.  Then  Agrippa  saith  to  Paul :  Thou  art  permitted  to  speak 
for  thyself.     Then  Paul  stretching  forth  his  hand,  began  his  defence. 

2.  I  think  myself  happy.  King  Agrippa,  being  to  answer  for 
myself  this  day  before  thee,  touching  all  the  things  whereof  I  am 
accused  by.  the  Jews. 

3.  Especially  thou  being  cognizant  of  all  things,^  both  the  cus- 
toms* and  questions,^  that  are  among  the  Jews :  wherefore,  I  be- 
seech,' hear  me  patiently. 

4.  And  my  life  indeed  from  my  youth,  which  was  from  the 
beginning  among  my  own  nation  in  Jerusalem,  all  the  Jews  know : 

'  G.  P.  "  and  also  here." 

2  This  title  was  given  to  the  Roman  emperor,  as  the  Queen  of  England  is  styled 
"Sovereign  Lady." 

^  Made  his  defence. 

*  G.  P.  "being  expert  in  all  customs  and  questions." 

5  Institutes,  laws,  and  rites. 

®  Questions  about  the  interpretation  of  the  laws. 

7  G.  P.  "  Thee."  This  is  wanting  in  the  Alexandrian  and  Laudian  manuscripts, 
and  in  the  Armenian  version.     Schott  suspects  it. 


OF    THE    APOSTLES.  149 

5.  Having  known  me  from  the  beginning  (if  they  will  give  testi- 
mony), that  according  to  the  strictest^  sect^  of  our  religion  I  lived, 
a  Pharisee. 

6.  And  now  for  the  hope  of  the  promise  that  was  made  by  God 
to  our  fathers,^  do  I  stand  to  be  judged ; 

7-  Unto  which  our  twelve  tribes,^  serving^  night  and  day,  hope 
to  come  f  for  which  hope,  0  king,^  I  am  accused  by  the  Jews. 

8.  Why  is  it  thought  incredible  with  you,^  that  God  should 
raise  the  dead  ?^ 

9.  And  I  indeed  did  think^"  that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth. 

10.  Which  also  I  did  at  Jerusalem,  and  many  of  the  saints^^  I 
shut  up  in  prisons,^  having  received  authority  of  the  chief  priests ; 
and  when  they  were  put  to  death,  I  brought  the  sentence.^'' 

11.  And  oftentimes  punishing  them"  in  every  synagogue,  I 
compelled  them  to  blaspheme  ;^*  and  being  yet  more  mad  against 
them,  I  persecuted  them  even  unto  foreign  cities. 


^  The  same  Greek  term  is  applied  to  them  by  Josephus,  de  Bello,  1.  i.,  c.  v.,  ^2. 

2  The  word  maybe  literally  rendered  heresy;  but,  according  to  its  original  sig- 
nification, it  is  here  used  for  the  system  of  one's  choice. 

3  Of  the  Messiah. 

*  Some  individuals  of  all  the  tribes  joined  the  tribes  which  returned  from  cap- 
tivity, whilst  the  bulk  of  the  ten  tribes  did  not  return. 

5  G.  P.  "instantly."  This  is  wanting  in  the  Ethiopic  version,  as  well  as  the 
Vulgate. 

®  Hoping  that  the  Messiah  would  appear. 

'  G.  P.  "  Agrippa."  The  Alexandrian,  Parisian,  and  Laudian  manuscripts,  as 
also  the  Memphitic,  Sahidic,  and  Armenian  versions,  omit  the  name. 

^  "Many  modern  commentators,  as  Grotius,  Schmid,  and  our  English  trans- 
lators, following  the  Vulgate,  Syriac,  (Ecumenius,  and  the  earlier  Greek  Testa- 
ments, read  rt  aTria-Tcv,  &c.,  t/  being  thus  for  tT/o  t/."     Bloomfield. 

^  Dead  persons.     There  is  no  article  in  the  Greek. 

'0  G.  P.  "with  myself." 

11  The  followers  of  Christ  were  so  called  among  themselves,  as  being  devoted 
to  God, 

'2  I  caused  them  to  be  imprisoned.     Supra  viii.  3. 

"  I  have  retained  the  Rhemish  translation,  although  it  might  be  rendered,  "I 
voted."  It  does  not,  however,  appear  that  his  station  entitled  him  to  pronounce 
judgment ;  but  he  consented  and  approved  of  the  sentence.  In  the  case  of  Stephen 
he  agreed  to  his  death,  and  in  other  instances  the  same  may  have  occurred. 

"  By  flagellation. 

15  The  punishment  was  inflicted  to  force  them  to  renounce  Christ.  It  failed  of 
its  effect  through  their  constancy.  Some  weak  individuals  may  have  yielded  to 
torments. 


150  THE    ACTS 

12.  Whereupon,  wlien  I  was  going  to  Damascus/  with  authority 
and  permission  of  the  chief  priests, 

13.  At  mid-day,  0  king,  I  saw  in  the  way  a  light  from  heaven 
above  the  brightness  of  the  sun,  shining  round  about  me  and  those 
that  were  together^  with  me. 

14.  And  when  we  were  all  fallen  down  on  the  ground,  I  heard 
a  voice  speaking  to  me  in  the  Hebrew  tongue  :^  Saul,  Saul,  why 
persecutest  thou  Me  ?     It  is  hard  for  thee  to  kick  against  the  goad. 

15.  And  I  said :  Who  art  Thou,  Lord  ?  And  the  Lord'^  an- 
swered :  I  am  Jesus,  whom  thou  persecutest. 

16.  But  rise  up  and  stand  upon  thy  feet ;  for  to  this  end  have 
I  appeared  to  thee,  that  I  may  make  thee  a  minister^  and  a  wit- 
ness of  those  things  which  thou  hast  seen,  and  of  those  things 
wherein  I  will  appear  to  thee,^ 

IT.  Delivering^  thee  from  the  people,^  and  the  nations  unto 
which  I  now  send  thee  ; 

18.  To  open  their  eyes,  that  they  may  be  converted  from  dark- 
ness to  light,  and  from  the  power  of  Satan  to  God,  that  they  may 
receive  forgiveness  of  sins,  and  a  lot  among  the  saints,  by  faith 
that  is^  in  Me. 

19.  Wherefore,^"  King  Agrippa,  I  was  not  incredulous  to  the 
heavenly  vision. 

20.  But  first  to  those  that  are  at  Damascus,"  and  at  Jerusalem, 
and  throughout  all  the  country  of  Judea,  and  to  the  Gentiles  I 
announced,  that  they  should  do  penance,  and  turn  to  God,  doing 
works  worthy  of  penance. 


^  Supra  ix.  2. 

2  G.  P.  "them  which  journeyed  with  me." 

3  It  seems  that  St.  Paul  was  now  speaking  in  Greek,  which  language  was  at 
this  time  very  generally  used. 

"•  G.  P.  "He."  The  Vulgate  reading  is  supported  by  the  three  manuscripts 
above  referred  to,  and  by  the  ancient  versions  generally. 

^  There  may  be  an  hendyadis,  as  Bloomfield  remarks,  so  that  it  be  equivalent 
to  a  witness  ministering.  The  apostle  was  to  testify  to  what  he  had  seen,  and  to 
minister  to  others  the  blessings  which  were  imparted  to  himself  through  the  know- 
ledge of  Christ. 

®  Revealing  Divine  mysteries. 

''  Rescuing  and  protecting. 

^  The  Jewish  people. 

^  G.  TTiimi  T))  j;c  i/uL     V.  quEe  est  in  me.     The  verb  rather  obscures  the  sense. 

10  ""o6sv  has  here  an  illative  force."     Bloomfield. 

"  Supra  ix.  19,  xiii.  14. 


OF    THE    APOSTLES.  151 

21.  For  this  cause  the  Jews,  when  I  was  in  the  Temple,  having 
seized  went  about  to  kill  me.^ 

22.  But^  by  the  help  of  God  I  stand^  unto  this  day,  testifying 
both  to  small  and  great,  saying  nothing  beyond  those  things  which 
the  prophets  and  Moses  said  should  come  to  pass  :"* 

23.  That  Christ  should  suffer,  and  that  He,  the  first  of  the 
resurrection  from  the  dead,^  should  show  light  to  the  people*'  and 
to  the  Gentiles. 

24.  As  he  spake  these  things  and  made  answer,^  Festus  said 
with  a  loud  voice:  Paul,  thou  art  beside  thyself;  much  learning 
doth  make  thee  mad. 

25.  And  PauP  said :  I  am  not  mad,  most  excellent  Festus,  but 
I  speak  words  of  truth  and  soberness. 

26.  For  the  king  knoweth  of  these  things,  to  whom  also  I  speak 
with  confidence ;  for  I  am  persuaded  that  none  of  these  things  are 
hidden  from  him,  for  neither  was  any  of  these  things  done  in  a  corner. 

27.  Believest  thou  the  prophets.  King  Agrippa  ?  I  know  that 
thou  believest. 

28.  And  Agrippa  said  to  Paul :  In  a  little^  thou  persuadest  me 
to  be  a  Christian. 

29.  And  Paul  said :  I  would  to  God,  that  both  in  a  little  and  in 
much,  not  only  thou,  but  also  all  who  hear  me  this  day,  should 
become  such  as  I  also  am,  except  these  chains. 

30.  And^°  the  king  rose  up,  an(^  the  governor,  and  Bernice,  and  • 

they  who  sat  with  them. 

^ 

'  Supra  xxi.  31. 

2  G.  P.  "Having  therefore  obtained  help."  Bloomfield  renders  it :  "Being, 
however,  supported  by  the  Divine  aid,"  and  observes  :  "Such  I  conceive  to  be  the 
sense  of  iuv." 

"P.  "I  continue."  The  Vulgate  is  literal.  It  is  thought  by  most  moderns  to 
mean,  I  am  safe. 

••  The  teaching  of  the  apostles  was  the  fulfilment  of  prophecy. 

5."  The  first  to  rise  from  the  dead." 

^  Jews. 

■^  The  text  has  but  one  verb,  which  might  be  rendered :  "As  he  pleaded  in  this 
way." 

^  G.  P.  "But  he."  The  Alexandrian  and  Laudian  manuscripts,  and  the  ver- 
sions generally,  have  "Paul." 

9  This  is  the  literal  rendering  of  the  text,  which  may  be  understood  of  a  short 
space  of  time,  or  of  little  being  wanting  to  entire  conviction  of  mind.  Calvin 
approves  of  the  Vulgate  version,  which  leaves  the  sense  undetermined. 

'"  G.  P.  "when  he  had  thus  spoken."  The  Alexandrian  manuscript  and  the 
versions  generally,  omit  these  words,  which  are  rejected  by  Griesbach. 


152  THE    ACTS 


31.  And  -when  they  were  gone  aside,  they  spake  among  them- 
selves, saying :  This  man  hath  done^  nothing  worthy  of  death,  or 
of  chains. 

32.  And  Agrippa  said  to  Festus :  This  man  might  have  been 
set  at  liberty,  if  he  had  not  appealed  to  Caesar.^ 


CHAPTER  XXVII. 

Paul  is  led  towards  Rome  by  Julius  the  centurion,  sailing  through  vaiious  places. 
The  wind' being  contrary  they  with  difficulty  reach  a  certain  place  in  Crete,  on  leaving 
which  they  meet  with  a  violent  storm,  as  Paul  had  foretold.  They  are  consoled  by 
him  by  the  communication  of  a  revelation  which  he  had  received,  that  all  should  escape, 
and  they  are  exhorted  to  take  food.     After  shipwreck  they  all  escape. 

1.  And  when  it  was  determined  that  he^  should  sail  to  Italy,  and 
that  Paul  with  the  other  prisoners^  should  be  delivered^  to  a  centu- 
rion, named  Julius,  of  the  cohort  Augusta  : 

2.  Going  on  board  a  ship  of  Adrumetum,^  beginning  to  saiF  along 
the  coast  of  Asia^  we  put  to  sea  ;  Aristarchus,  a  Macedonian  of 
Thessalonica,  continuing  with  us. 

3.  And  the  day  following  we  touched  at  Sidon.  And  Julius 
treating  Paul  humanely,^  permitted  him  to  go  to  his  friends,  and 
to  refresh  himself.^" 


iG.  P.  "doeth." 

2  This  appeal  prevented  any  further  judicial  act  of  the  governor. 

'  G.  P.  "  we."  The  Arabic  and  Syriac  versions  agree  with  the  Vulgate.  The 
order  did  not  extend  to  Luke,  or  others  who  freely  accompanied  Paul. 

*  Prisoners  were  often  sent  to  Rome.     See  Joceph.  in  "Vita,  §  10. 

5  G.  P.  "  they  delivered." 

^  2  Cor.  xi.  25.  Adramytium  in  Mysia,  opposite  to  the  island  of  Lesbos,  is  pro- 
bably meant. 

'  According  to  the  text,  the  ship  was  about  to  sail  about  the  places  of  Asia. 

®  This  seems  to  have  been  with  a  view  to  discover  in  some  of  the  ports  a  ship 
bound  for  Italy. 

^  Lit.  "  Philanthropically."  The  favourable  opinion  which  Festus,  aided  by 
Agrippa,  had  formed  of  Paul,  caused  him  to  be  treated  with  great  consideration. 

10  (( Curam  sui  agere."  This  was  to  be  done  by  accepting  the  kind  attention 
of  his  friends. 


OF    THE    APOSTLES.  153 

4.  And  when  we  had  set  sail  thence,  we  sailed  under  Cyprus/ 
because  the  winds  were  contrary.^ 

5.  And  sailing  over  the  sea  of  Cilicia  and  Pamphylia,^  we  came 
to  Lystra,'*  which  is  in  Lycia. 

6.  And  there  the  centurion  finding  a  ship  of  Alexandria  sailing 
to  Italy,  put  us  on  board  of  it. 

7.  And  when  for  many  days  we  had  sailed  slowly,  and  were 
scarce  come  over  against  Gnidus,^  the  wind  not  suffering  us,  we 
sailed  under  Crete  by  Salmone.*' 

8.  And  with  much  difficulty  sailing  by  it,^  we  came  to  a  certain 
place  which  is  called  Good-havens,^  near  to  which  was  the  city  of 
Thalassa.'' 

9.  And  when  much  time  was  spent,  and  when  sailing  was  now 
dangerous,  because  the  fast^"  was  now  past,  Paul  comforted  them, 

10.  Saying  to  them  :  Ye  men,  I  see  that  the  voyage  beginneth 
to  be  with  hurt"  and  much  damage,'^  not  only  of  the  lading  and 
ship,  but  also  of  our  lives. ^•^ 

11.  But  the  centurion  believed  the  pilot  and  the  master  of  the 
ship,"  more  than  the  things  said  by  Paul. 

12.  And  whereas  it  was  not  a  commodious  haven  to  winter  in, 
the  greater  part  gave  counsel  to  sail  thence,  if  by  any  means  they 


'  Leaving  it  to  the  left,  taking  their  course  from  its  eastern  promontory  to 
Cilicia. 

2  Shifting,  but  yet  adverse. 

^  The  portion  of  the  Mediterranean  Sea,  which  was  between  the  island  of  Cyprus 
and  these  provinces,  was  so  called. 

*  G.  P.  "Myra."  The  Alexandrian  manuscript  agrees  with  the  Vulgate. 
Lystra,  however,  is  in  Lycaonia,  far  from  the  coast,  whilst  Myra  is  on  th^  coast, 
in  Lycia. 

^  A  promontory  of  the  peninsula  of  Caria,  or  an  island  near  it.  It  is  to  the 
west  of  Lycia. 

^  They  passed  along  its  eastern  extremity. 

''  Doubling  the  cape. 

8  On  the  southeast  coast  of  the  island. 

9  G.  P.  Lasea. 

'"  The  autumnal  fast  of  the  Jews.  Lev.  xvi.  29 ;  xxiii.  27.  It  began  on  the 
tenth  of  the  month  of  Tisri,  which  generally  fell  in  the  latter  end  of  September, 
or  beginning  of  October.  The  equinoctial  gales  of  autumn  happen  about  this 
time. 

•'  The  term  means  ignominy ;  it  is  here  used  for  hurt. 

'2  Mulct,  or  loss. 

'^  These  were  in  imminent  danger. 

••*  Nauclerus  was  the  owner  of  the  vessel. 


154  THE    ACTS 

might  reach  Phenice  to  winter  there,  which  is  a  haven  of  Crete, 
looking  towards  the  southwest  and  northwest. 

13.  And  the  south  wind  gently  blowing,  thinking  that  they  had 
obtained  their  purpose,^  when  they  had  loosed  from  Asson,^  they 
sailed  close  by  Crete. 

14.  But  not  long  after  there  arose  against  it  a  tempestuous  wind 
called  Euro-aquilo.^ 

15.  And  when  the  ship  was  caught,''  and  could  not  bear  up 
against  the  wind,  giving  up  the  ship  to  the  winds,*  we  were  driven.^ 

16.  And  running  under  a  certain  island  that  is  called  Cauda,^ 
we  had  much  work  to  get  the  boat.* 

17.  Which  being  taken  up,  they  used  helps,^  undergirding  the 
ship,^°  and  fearing  lest  they  should  fall  into  the  quicksands,"  they 
let  down  the  sail-yard,  and  so  were  driven. 

18.  And  we  being  mightily  tossed  with  the  tempest,  the  next 
day  they  lightened  the  ship. 

19.  And  the  third  day  they  cast  out  with  their  own  hands  the 
tackling  of  the  ship, 

20.  And  when  neither  sun  nor  stars  appeared  for  many  days, 
and  no  small  storm  lay  on  us,  all  hope  of  our  being  saved  Avas  now 
taken  away. 

21.  And  after  they  had  fasted  a  long  time,^^  Paul  standing  forth 


•  The  object  -which  they  had  in  view,  namely,  a  favourable  vessel  to  reach 
Phenice. 

2  The  Greek  term  is  not  thought  to  be  a  proper  name. 

^  G.  P.  "Euroclydon."  The  reading  of  the  Vulgate,  which  is  found  in  the 
Alexandrian  manuscript,  is  supported  by  Luther,  Grotius,  Mill,  Le  Clerc,  Bengel, 
and  others.  It  means  the  northeast  wind.  Tuffone  is  to  this  day  used  by  sailors 
in  the  Levant,  for  a  wind  blowing  in  every  direction,  such  as  is  here  styled 
TV<pcevtx.oi. 

^  In  the  storm. 

^  G.  i?riS'6)i'Ti;.     Literally:   "  giving  up  to." 

8  Drifted  before  the  wind,  without  being  able  to  steer  their  course. 

''  P.  G.  "  Clauda."  The  modern  name  is  Gozzo :  it  lies  to  the  south  of  Crete. 

^  Get  the  boat  on  deck,  which  was  fastened  to  the  stern,  as  was  the  custom 
with  Oriental  seamen. 

^  Means  for  strengthening  the  ship. 

'°  By  means  of  thick  cables,  to  keep  the  timbers  together. 

''  There  were  two  great  sand-banks  on  the  coast  of  Africa,  which  were  the  more 
dangerous,  because  they  varied  their  situation.  They  were,  indeed,  far  away ; 
but,  from  the  violence  of  the  winds,  there  was  reason  to  fear  lest  the  ship  should 
be  carried  there. 

'2  From  disrelish  of  food,  through  a  feeling  of  impending  danger. 


OF    THE    APOSTLES.  155 

in  the  midst  of  them,  said :  Ye  ought,  indeed,  0  men,  to  have 
hearkened  to  me,  and  not  to  have  loosed  from  Crete,  and  have 
saved^  this  harm  and  loss.^ 

22.  And  now  I  exhort  you  to  be  of  good  heart,  for  there  shall 
be  no  loss  of  life  among  you,  but  only  of  the  ship. 

23.  For  an  angel  of  God,  whose^  I  am,  and  whom  I  serve,  stood 
by  me  this  night, 

24.  Saying :  Fear  not,  Paul,  thou  must  be  brought  before  Caesar  : 
and  behold,  God  hath  given  thee^  all  those  that  sail  with  thee. 

25.  Wherefore,  men,  be  of  good  heart,  for  I  believe  God,  that  it 
shall  so  be,  as  it  hath  been  told  me. 

26.  And  we  must  come  unto^  a  certain  island. 

27.  But  after  the  fourteenth  night  was  come,  as  we  were  sailing 
in  the  Adriatic,^  about  midnight,  the  sailors  thought  that  some 
land  was  near.^ 

28.  Who  also  sounding,  found  twenty  fathoms :  and  going  on  a 
little  further,*  they  found  fifteen  fathoms. 

29.  Then  fearing  lest  we  should  falP  upon  rough  places,i°  they 
cast  four  anchors  out  of  the  stern,"  and  wished  for  the  day.^ 

30.  But  as  the  sailors  sought  to  flee  out  of  the  ship,  having  let 
down  the  boat  into  the  sea,  under  pretence  that  they  were  about 
to  extend  the  anchors^^  out  of  the  prow  of  the  ship, 

'  They  might  hare  escaped  the  danger,  and  so  might  have  been  gainers  by  fol- 
lowing his  advice.     We  may  be  said  to  gain  what  we  avoid  losing.  . 
2  The  same  terms  are  used  as  above,  v.  10. 
^  Servant — to  whom  I  belong. 

*  Granted  to  thy  prayers.  It  is  the  order  of  Divine  Providence  to  grant  favours 
iu  consideration  of  the  merits  and  prayers  of  the  servants  of  God.  "  He  showed," 
says  Calvin,  "His  favour  towards  Paul,  by  preserving  the  lives  of  many;  thereby 
bearing  testimony  to  his  piety,  that  the  majesty  of  the  Gospel  might  shine  forth." 

5  G.  P.  "Be  cast  upon." 

^  At  that  time,  this  comprehended,  besides  that  which  is  strictly  so  called,  the 
Sicilian  and  Ionian  seas,  as  Strabo  testifies. 
■^  Lit.  "That  some  land  drew  near." 

*  G.  P.  "They  sounded  again." 

9  G.  P.  "  lest  they  should  have  fallen."  The  verb  in  the  first  person  is  found 
in  the  Alexandrian  and  Parisian  manuscripts,  and  the  chief  versions.  Griesbach, 
Schott,  and  others  adopt  this  reading. 

'"  This  literally  represents  the  text.     P.  "rocks." 

"  It  was  customary  in  ancient  times  to  cast  anchors  from  the  stern,  and  from 
the  four  corners  of  the  ship.     See  Ca3sar,  Bell,  civ.,  i.  25. 

'2  Their  anxiety  is  represented  by  their  prayers,  that  day  might  break. 

>3  They  pretended  that  they  wished  to  lay  them  at  some  distance  from  the  ship, 
and  therefore  must  go  into  the  boat. 


156  THE    ACTS 

31.  Paul  said  to  the  centurion  and  to  the  soldiers  :  Unless  these 
stay  in  the  ship,  ye  cannot  be  saved.^ 

32.  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and  let  her 
fall  off. 

33.  And  when  it  began  to  be  day,  Paul  besought  them  all  to 
take  food,  saying  :  This  day  is  the  fourteenth  day  that  ye,  ex- 
pecting,^ remain  fasting,  taking  nothing.^ 

34.  Wherefore,  I  pray  you  to  take  food  for  your  health's  sake,'* 
for  not  the  hair  of  the  head  of  any  of  you  shall  perish.^ 

35.  And  when  he  had  said  these  things,  taking  bread  he  gave 
thanks  to  God  in  the  sight  of  all,  and  when  he  had  broken  it,  he 
began  to  eat. 

36.  Then  were  they  all  of  better  cheer,  and  they  also  took  food. 

37.  And  in  the  ship,  we  were  in  all  two  hundred  and  seventy-six 
souls. 

38.  And  when  they  had  eaten  enough,  they  lightened  the  ship, 
casting  the  wheat^  into  the  sea. 

39.  And  when  it  was  day,  they  knew  not  the  land  -J  but  they  dis- 
covered a  certain  creek  that  had  a  shore,  into  which  they  wished, 
if  they  could,^  to  thrust  the  ship.^ 

40.  And  when  they  had  removed^"  the  anchors,  they  committed 
themselves  to  the  sea,"  loosing  withal  the  rudder-bands  :^^  and 

^  God  who  promised  that  all  should  escape,  required  them  to  use  the  means  of 
safety,  with  which  he  furnished  them. 

2  Anxious. 

^  Some  take  this  to  be  a  popular  mode  of  speaking,  implying  that  during  that 
time  they  had  not  taken  their  usual  meals :  but  it  is  possible  that  fear  and  ex- 
citement prevented  their  taking  food  the  whole  time.  Life  is  maintained  without 
food  for  a  length  of  time  under  extraordinary  excitement. 

^  G.  (raT«/!tac.  Food  would  give  them  strength  to  make  the  necessary  efforts 
for  their  escape  from  the  danger.     Safety  might  better  represent  the  meaning. 

5  G.  P.  "  fall."  The  Vulgate  reading  is  found  in  the  Alexandrian  and  Parisian 
manuscripts,  and  in  the  chief  versions.  It  is  approved  of  by  Bloomfield,  who 
regards  the  common  reading  as  a  mere  gloss. 

8  The  provisions.  They  had  already  twice  lighted  the  vessel,  by  throwing 
away  the  cargo  and  tackling. 

''  What  land  it  was. 

^  G.  P.  "If  it  were  possible."  Schott,  after  Griesbach,  adopts  the  Vulgate 
reading. 

3  To  stand. 

'"  Schott  renders  it  cut  off  around:   "  ancoras  circumcirca  abscissas." 
^'  Bloomfield  maintains  that  the  meaning  is,  they  let  them  go,  that  is,  they  left 
the  anchors  in  the  water,  having  cut  them  loose  from  the  ship. 

'2  It  appears  that  there  were  two  rudders  to  large  ships,  such  as  this,  which 


OF    THE    APOSTLES.  157 

hoisting    up    the    main-saiP   to    the    wind,    thej    made    towards 
shore. 

41.  And  when  we  were  fallen  into  a  place  where  two  seas  met,^ 
they  ran  the  ship  aground :  and  the  prow  indeed  sticking  fast,  re- 
mained immovable :  but  the  stern  was  broken  by  the  violence  of 
the  sea.^ 

42.  And  the  counsel  of  the  soldiers  was,  that  they  should  kill 
the  prisoners,  lest  any  of  them  swimming  out  should  escape.'' 

43.  But  the  centurion,  willing  to  save  Paul,  forbade  it  to  be 
done,*  and  he  commanded  that  they  who  could  swim,  should  cast 
themselves  first  into  the  sea,  and  save  themselves,  and  get  to  land.'' 

44.  And  the  rest,  some  they  carried^  on  boards,  and  some  on 
things  of  the  ship.  And  so  it  came  to  pass  that  every  soul  got 
safe  to  land. 


CHAPTER  XXVIII. 

Paul  and  his  companions  are  treated  kindly  by  the  barbarians  in  the  island  of  Melita,  in 
which  Paul,  although  bitten  by  a  serpent,  suffered  no  hurt.  He  restores  to  health  the 
father  of  Publius,  prince  of  the  island,  and  he  cures  many  others.  Sailing  thence,  they 
finally  reach  Rome,  where  Paul  assembling  the  chief  men  among  the  Jews,  explains 
the  reason  xchy  he  appealed  to  Ccesar.  On  a  day  appointed  by  them  he  preaches  con- 
cerning Christ,  but  few  believing,  Paul  shows  that  this  fact  also  had  been  foretold  by 
Isaiah.  During  two  years  he  continues  to  preach  to  all  ivho  approach  him,  of  faith  in 
Christ. 

1.  And  when  we  had  got  safe,  then  we  knew  that  the  island 
was  called  Melita.^  But  the  barbarians^  showed  us  no  small 
humanity.^" 

were  fastened  by  bands,  on  loosing  which,  the  rudders  sunk  into  the  sea,  and 
rendered  the  ship  less  liable  to  be  overset. 

'  The  Greek  term  is  thought  to  denote  a  small  sail  towards  the  prow. 

2  The  Greek  term  may  be  understood  of  a  spit  of  sand  under  water,  dividing 
the  waters,  giving  to  the  current  the  appearance  of  two  seas. 

3  G.  P.  "  of  the  waves."        * 

*  It  was  disgraceful  for  Roman  soldiers  to  suffer  their  prisoners  to  escape. 

5  Lit.  "prevented  them  from  their  design." 

^  The  last  two  phrases  seem  to  be  a  double  rendering  of  one  term. 

''  The  text  has  no  verb.  ^  It  is  commonly  thought  to  be  Malta. 

^  This  term  was  applied  by  the  Greeks  and  Romans  to  the  other  nations  gene- 
rally. St.  Luke  uses  it  of  the  inhabitants  of  this  island,  who  were  of  Carthaginian 
origin,  and,  as  we  may  presume  from  the  term,  not  civilized.  The  Romans  had 
the  dominion  of  it,  but  the  ancient  race  was  not  extinct. 

'°  Lit.   "  No  ordinary  philanthropy." 


158  •     THE    ACTS 

2.  For,  kindling  a  fire^  they  refreshed^  us  all,  because  of  the 
rain  which  was  falling,^  and  of  the  cold.^ 

3.  And  when  Paul  had  gathered  together  a  bundle  of  sticks,^ 
and  had  laid  them  on  the  fire,*'  a  viper  coming  out  of  the  heat,'' 
fastened  on  his  hand.* 

4.  And  when  the  barbarians  saw  the  beast^  hanging  on  his  hand, 
they  said  one  to  another :  Undoubtedly  this  man  is  a  murderer,^" 
whom,  although  he  hath  escaped  the  sea,  vengeance"  doth  not 
suffer  to  live.^ 

5.  And  he  indeed  shaking  off  the  beast  into  the  fire,  suffered  no 
harm.^^ 

6.  But  they  supposed  that  he  would  swell  up,"  and  that  he  would 
suddenly  fall  down  and  die.  But  expecting  long,  and  seeing  that 
there  came  no  harm  to  him,  changing  their  minds,  they  said,  that 
he  was  a  god. 

7.  Now  in  these  places  were  possessions  of  the  chief  ^^  of  the 
island,  named  Publius,  who  receiving  us,^^  entertained  us  courteously 
for  three  days. 

8.  And  it  happened  that  the  father  of  Publius  lay  sick  of  fever, 


'  Lit.  "  a  pyre," — a  pile  of  wood. 

-  They  received  us — caused  us  to  approach  it. 

3  After  a  storm,  as  well  as  during  its  continuance,  heavy  rain  is  wont  to  fall. 

''  Those  who  had  swam  to  shore,  or  who  had  been  carried  on  planks,  suffered 
intense  cold  from  long  exposure. 

*  The  apostle,  equally  as  the  other  passengers,  was  actively  employed  in 
gathering  brushwood,  to  throw  on  the  fire.  The  term  translated  "sticks"  is 
understood  of  every  kind  of  wood  fit  for  burning. 

^  Lit.  Pyre. 

"  Vipers  conceal  themselves  oftentimes  under  brushwood.  The  heat  forced 
this  one  out.     There  are  no  venomous  animals  at  present  in  Malta. 

^  Biting  it. 

^  The  term  is  applied  to  reptiles  and  all  animals. 

''^  The  suspicion  of  murder  seems  to  have  arisen  from  the  part  which  was 
attacked ;  the  hand  was  supposed  to  have  shed  blood. 

"  The  heathens  had  the  idea  of  Divine  justice,  although  they  disfigured  and 
misapplied  it. 

'2  They  looked  on  his  death  as  certain.  The  poison  of  some  vipers  brings  on 
death  instantaneously. 

'^  The  bite  was  followed  by  no  inconvenience. 

'*  The  swelling  of  the  part  bitten,  is  ordinarily  the  first  consequence. 

'^Literally  "  the  first."  It  is  often  taken  for  governor,  or  prefect.  He  was 
dependent  on  the  Pretor  of  Sicily  at  this  time. 

'8  Inviting  to  his  house. 


OF    THE    APOSTLES.  159 

and  of  dysentery.     To  whom  Paul  entered  in,  and  when  he  had 
prayed,  and  laid  his  hands  on  him,  he  healed  him. 

9.  Which  being  done,  all  that  had  diseases  in  the  island,  came, 
and  were  healed : 

10.  Who  also  honoured  us  with  many  honours,^  and  when  we 
were  about  to  set  sail,  they  loaded  us  with  such  things  as  were 
necessary.^ 

11.  And  after  three  months,^  we  sailed  in  an  Alexandrian  ship, 
with  the  sign  of  the  Castores,^  which  had  wintered  in  the  island. 

12.  And  when  we  were  come  to  Syracuse,  we  tarried  there  three 
days. 

13.  Thence  coasting  about  the  shore,^  we  came  to  Rhegium  : 
and  after  one  day,  the  south  wind  blowing,  we  came  the  second  day 
to  Puteoli  f 

14.  Where,  finding  brethren,  we  were  desired  to  tarry  with  them 
seven  days  -J  and  so  we  went  towards  Rome. 

15.  And  thence  when  the  brethren  had  heard  of  us,^  they  came 
to  meet  us  as  far  as  Appii  Forum^  and  the  Three  Taverns,^"  Avhom 
when  Paul  saw,  he  gave  thanks  to  God,  and  took  courage." 

16.  And  when  we  were  come  to  Rome,^  Paul  was  suffered  to 
dwell  by  himself, ^^  with  a  soldier  that  kept  him." 

'  Probably  presents  as  tokens  of  honour. 
2  Provisions  and  articles  of  clothing. 
'  When  winter  was  over. 

*  The  two  brothers,  Castor  and  Pollux,  who  were  supposed  to  succour  those  in 
danger  of  shipwreck,  were  represented  on  the  prow,  in  painting,  or  bas  relief. 

*  There  were  many  promontories  to  be  doubled. 

^  Pozzuoli,  in  Campania.  This  was  a  favourite  port,  frequented  by  ships 
from  Alexandria.  See  Strabo,  1.  xvii.  p.  793  ;  Seneca,  ep.  Ixxvii.  ;  Sueton.  in 
Aug.  c.  98. 

'  With  permission  of  the  centurion. 

8  Heard,  probably,  by  letter,  of  their  approach. 

8  An  advanced  band  of  those  who  came  to  welcome  him,  met  him  at  Forum 
Appii,  where  the  canal  over  the  Pontine  marshes  terminated.  This  was  a  mark 
of  extraordinary  respect. 

'"  Others  awaited  him  here,  about  ten  miles  from  the  former  place.  It  got  its 
name  from  three  retail  shops  in  which  eatables  and  drinkables  were  sold.  It 
was  situated  where  the  road  from  Velletri  enters  into  the  Pontine  marshes. 

"  He  was  animated  with  new  vigour:  he  had  not,  however,  lost  courage. 

'2  G.  P.  "The  centurion  delivered  the  prisoners  to  the  captain  of  the  guard." 
Griesbach  and  others  suspect  this  passage,  which  is  not  found  in  the  Alexandrian 
manuscript,  or  in  the  chief  versions. 

13  In  private  lodgings. 

'*  To  whom  he  was  fastened  by  a  chain.  Seneca,  ep.  v.  Ulpian,  1.  1.  De. 
Custod.  et  Exhib.  Reor. 


160  THE    ACTS 

17.  And  after  the  third  daj,  he^  called  together  the  chiefs  of 
the  Jews.  And  when  they  were  assembled,  he  said  to  them  -?  I, 
brethren,  having  done  nothing  against  the  people,  or  the  custom 
of  our  fathers,  was  delivered  prisoner  from  Jerusalem  into  the 
hands  of  the  Romans.^ 

18.  Who,  having  examined  me,  would  have  released  me,  because 
there  was  no  cause  of  death  in  me : 

19.  But  the  Jews  opposing  it,  I  was  constrained  to  appeal  to 
Caesar,  not  that  I  had  anything  whereof  to  accuse  my  nation.'' 

20.  For  this  reason,  then,  I  asked  to  see  and  address  you : 
because  that  for  the  hope  of  IsraeP  I  am  bound  with  this  chain. 

21.  But  they  said  to  him :  We  neither  received  letters  concern- 
ing thee,  from  Judea,  neither  did  any  one  of  the  brethren  come 
hither,  to  report  or  speak  any  evil  of  thee. 

22.  But  we  desire  to  hear  of  thee,  what  thou  thinkest :  for  as 
concerning  this  sect,^  we  know  that  it  is  everywhere  opposed. 

23.  And  when  they  had  appointed  him  a  day,  many  came  to  him 
to  his  lodging,  to  whom  he  expounded,^  testifying  the  kingdom  of 
God,  and  persuading  them  concerning  Jesus,  out  of  the  law  of 
Moses  and  the  prophets,  from  morning  until  evening. 

24.  And  some  believed  the  things  that  were  said,  and  some 
did  not  believe. 

25.  And  when  they  did  not  agree  among  themselves,  they  de- 
parted :  Paul  speaking  this  one  Avord  :^  That  well  did  the  Holy 
Ghost  speak  to  oui*  fathers  by  Isaiah  the  prophet, 

26.  Saying  :  "  Go  to  this  people,  and  say  to  them  :  With  the  ear 
ye  will  hear,  and  will  not  understand :  and  seeing,  ye  will  see,  and 
will  not  perceive : 

27.  For  the  heart  of  this  people  is  grown  gross,  and  with  their 
ears  have  they  heard  heavily,  and  their  eyes  they  have  shut :  lest. 


1  G.  P.   "Paul."     The  name  is  omitted  by  Griesbach,  on  the  authority  just 
stated. 

2  Lit.   "  men  brethren." 

3  The  eflForts  of  the  Jews  against  him,  resulted  in  his  falling  into  the  hands  of 
the  Romans. 

*  Not  with  a  view  to  accuse  them.     He  certainly  had  many  grounds  of  com- 
plaint against  them. 

5  The  hope  of  a  Liberator,  which  Israel  cherished. 
^  Literally  :   "  heresy" — peculiar  doctrine  or  society. 
''  Testifying  to  its  truth. 
^  As  it  were  the  final  observation. 


OF    THE    APOSTLES.  161 

perhaps,  they  should  see  with  their  eyes,  and  hear  with  their  ears, 
and  understand  with  their  heart,  and  should  be  converted,  and  I 
should  heal  them." 

28.  Be  it  known,  therefore,  to  you,  that  this  salvation  of  God  is 
sent  to  the  Gentiles,  and  they  will  hear. 

29.  And  when  he  had  said  these  things,  the  Jews  went  out  from 
him,  having  much  discussion  among  themselves. 

30.  And  he  remained  two  whole  years  in  his  own  hired  lodgings  : 
and  he  received  all  that  came  to  him, 

31.  Preaching  the  kingdom  of  God,  and  teaching  the  things 
which  concern  the  Lord  Jesus  Christ,  with  all  confidence,  without 
prohibition.^ 


1  It  appears  that  no  effort  was  made  to  have  the  appeal  heard.     Paul  was  in 
military  custody,  but  with  so  much  indulgence  that  it  resembled  libera  custodia. 


11 


GENERAL   INTRODUCTION 


TO  THE  EPISTLES  OF  SAINT  PAUL. 


The  Epistles  of  St.  Paul  furnish  us  with  most  important  instruc- 
tions on  the  doctrines  of  faith,  and  on  the  practical  duties  of  the 
Christian  life.  Addressing  the  faithful  of  various  local  churches, 
he  recalls  to  their  minds  many  truths  which  in  his  preaching  he 
had  already  delivered,  and  he  developes  more  fully  some,  which 
before  he  had  not  occasion  to  unfold.  With  earnestness  and 
vehemence  he  rebukes  the  disorderly,  and  chastises  them  with  the 
spiritual  rod,  using  his  power,  however,  for  the  benefit  and  con- 
version of  the  delinquents,  not  for  their  destruction.  It  is  impos- 
sible to  read  his  writings  and  not  feel  that  he  speaks  as  a  messenger 
of  God  to  men,  only  solicitous  to  deliver  his  message  in  its  integrity, 
and  to  win  his  hearers  to  obedience.  There  are,  indeed,  in  his 
epistles  many  things  hard  to  be  understood,  on  account  of  the  sub- 
limity of  the  matters  of  which  he  treats,  and  of.  the  incidental 
references  to  his  oral  teaching,  as  also  by  reason  of  the  ardour  of 
his  spirit,  whereby  he  rapidly  glances  at  many  objects  in  succes- 
sion ;  but  they  abound  in  edification,  and  tend  to  enkindle  in  the 
heart  a  tender  love  for  our  Redeemer,  and  for  our  fellow-men. 
The  study  of  his  writings  is  best  calculated  to  form  the  Christian 
priest  to  the  high  duties  of  his  calling,  and  especially  to  the  dig- 
nified announcement  of  the  word  of  God. 

St.  Chrysostom  did  not  hesitate  to  avow,  that  whatever  know- 
ledge of  Divine  things  he  possessed,  was  derived  from  this  study, 
which  he  pursued  with  devout  afiection.  He  exhorted  the  laity, 
likewise,  to  nourish  their  souls  with  the  meditation  of  the  maxims 
of  piety  and  mysteries  of  faith  presented  by  the  apostle,  assuring 


164 


CHRONOLOGICAL    TABLE. 


them,  tliat  from  the  frequent  perusal  of  his  writings,  they  would 
become  thoroughly  imbued  with  a  Christian  spirit.  Since,  how- 
ever, they  are  wrested  by  the  unlearned  and  unstable  to  their  owfi 
perdition,  we  must  not  rashly  plunge  into  those  depths  of  the 
Divine  counsels,  which  it  is  not  given  to  man  to  fathom ;  but, 
guided  in  all  things  by  the  light  of  faith,  we  must  captivate  our 
understandings  to  Christ,  and  glorify  Him  by  strict  fidelity  to  His 
precepts. 


CHRONOLOGICAL    TABLE. 


EPISTLES. 

First  to  the  Thessalonians, 

Second  to  the  Thessalonians, 

To  the  Galatians, 

First  to  the  Corinthians, 

Second  to  the  Corinthians 

To  the  Romans,    . 

To  the  Philippians,     . 

To  Philemon, 

To  the  Colossians, 

To  the  Ephesians, 

To  the  Hebrews, 

First  to  Timothy, 

To  Titus, 

Second  to  Timothy, 


TEAR 
OF  CHRIST. 

52 
52 
55 
56 
57 
58 
58 
62 
62 
62 
62. 
64 
64 
65 


INTRODUCTION 


TO  THE  EPISTLE  TO  THE  ROMANS. 


This  letter  has  been  placed  at  the  head  of  the  letters  of  St. 
Paul,  on  account  of  the  dignity  of  the  Roman  Church,  to  the 
faithful  of  which  it  is  addressed.  It  is  probably  sixth  in  the  order 
of  time,  having  been  written  in  the  year  58,  from  Corinth,  or  Cen- 
chrea,  and  sent  by  Phebe,  a  deaconess  of  this  latter  place.     The 


INTRODUCTION.  165 

apostle,  when  writing  it,  purposed,  after  a  journey  to  Jerusalem,  to 
go  to  Rome,  and  thence  to  Spain.  Being  arrested  in  the  holy 
city,  he  was  carried  to  Rome  as  a  prisoner,  where,  nevertheless, 
he  effectually  preached  the  Gospel.  The  number  of  Christians  in 
this  city  was  already  very  great,  and  their  faith  was  celebrated. 
The  Jewish  converts  had  been  banished  in  the  early  part  of  the 
reign  of  Claudius,  with  the  Jews,  with  whom  they  were  confounded, 
on  a  charge  of  tumult  in  reference  to  Christ:  "impulsore  chresto 
assidue  tumultuantes  Roma  expulit"  (Suetonius  in  vita  Claudii,  c. 
XXV.) ;  but  they  had  returned  in  the  early  part  of  the  reign  of  Nero, 
which  was  marked  by  clemency.  The  apostle  wrote  to  establish 
perfect  harmony  among  all  classes,  whether  gathered  from  the 
heathen  or  Jewish  ranks,  and  to  show  that  all  were  equally  entitled 
to  Christian  privileges.  He  pointed  out  the  sinfulness,  both  ori- 
ginal and  actual,  of  all  mankind,  and  insisted  on  the  nature  of 
grace,  which  is  a  free  gift  of  Divine  bounty,  unmerited  by  any  act 
of  man.  Tertius,  probably  a  Roman,  wrote  the  letter  (ch.  xvi.  22), 
under  the  dictation  of  the  apostle.  It  was  written  in  Greek, 
which,  at  that  time,  Avas  generally  spoken  in  Rome,  as  well  as 
throughout  a  great  part  of  the  East. 

This  letter  explains  the  Divine  economy  in  regard  to  Jews  and 
Gentiles  before  the  coming  of  Christ,  and  shows  the  general 
guilt  of  men,  which  rendered  them  unworthy  of  Divine  favour. 
To  obviate  a  plausible  objection  taken  from  the  apparent  failure 
of  the  prophecies,  the  apostle  shows  that  the  promises  made  to  the 
seed  of  Abraham,  or  Israel,  were  not  to  be  confined  to  their 
natural  posterity,  although  even  in  them  they  were  partially  ac- 
complished. "Many  inquired,"  says  St.  Chrysostom,  "why  those 
who  had  received  the  promise  had  fallen  away,  and  others,  who 
had  not  even  heard  of  it,  had  been  saved  in  preference  to  them." 
(Hom.  xvi.  in  ep.  ad  Rom.)  This  letter  is  one  of  the  most  diffi- 
cult, as  it  treats  of  the  dispensation  of  grace,  in  which  we  have  to 
adore  the  unsearchable  counsels  of  God. 


THE  EPISTLE 

OF    BLESSED   PAUL    THE    APOSTLE 
TO    THE    ROMANS. 


CHAPTER  I. 

Paul,  having  set  forth  his  evangelical  office,  through  great  zeal  for  preaching  the  Gospel, 
wished  to  visit  the  Romans,  He  shows  that  the  heathens,  who  knowing  God  from  the 
creatures,  had  nevertheless  neglected  His  worship,  to  adore  the  images  of  creatures,  had 
been  justly  forsaken  by  Him,  and  had  fallen  into  abominable  crimes,  which  he  specifies, 
in  punishment  of  their  idolatry. 

1.  Paul,^  a  servant^  of  Jesus  Christ,  an  apostle^  called,^  set 
apart^  unto  the  Gospel  of  Gocl,^ 

2.  Which  He  had  before  promised  by  His  prophets  in  the  Holy 
Scriptures^ 

'  He  prefixes  Ms  name,  as  St.  Chrysostom  observes,  because  lie  was  writing  to 
persons  at  a  distance.  Moses  and  the  evangelists  had  no  need  of  declaring  their 
authorship,  since  they  handed  their  works  to  those  present. 

2  A  bondman — bound  and  devoted  to  His  service. 

^  A  messenger  of  Christ. 

"*  Simon  observes,  that  the  word  "called"  is  here  a  noun,  and  not  a  participle, 
and  that  the  meaning  is,  that  he  is  an  apostle  in  virtue  of  the  Divine  call.  St. 
Chrysostom  says:  "he  everywhere  styles  himself  'called'  through  a  feeling  of 
gratitude,  for  he  did  not  seek  and  acquire  the  office,  but  he  came  to  it  through 
obedience." 

^  By  the  Holy  Spirit,  who  had  said  :  "  Separate  for  Me  Saul  and  Barnabas,  for 
the  work  for  which  I  have  chosen  them."     Acts  xiii.  2. 

^  To  proclaim  it,  and  impart  its  blessings. 

^  The  Gospel  was  not  absolutely  new:  it  had  been  shadowed  forth  in  the 
ancient  Scriptures.  This  was  among  the  greatest  evidences  of  its  truth  and 
divinity,  which  accordingly  the  apostle  places  before  the  Roman  Christians  to 
strengthen  their  faith. 


THE    EPISTLE    TO    THE    ROMANS.  167 

3.  Concerning  His  Son,  who  was  made^  to  Him^  of  the  seed  of 
David  according  to  the  flesh, ^ 

4.  Who  was  predestinated'*  the  Son  of  God  in  power,*  according 
to  the  spirit  of  sanctification,*"  by  the  resurrection  from  the  dead'' 
of  Jesus  Christ  our  Lord  :* 

5.  By  whom  we  have  received  grace^  and  apostleship  for  obe- 
dience to  the  faith,^°  in  all  nations"  for  His  name,"^ 

6.  Among  whom  are  ye  also^^  the  called"  of  Jesus  Christ  : 


'  Born.  The  human  nature  of  Christ  was  created.  The  Son  of  God,  who  is 
eternal,  was  born  according  to  the  flesh. 

2  The  pronoun  is  not  in  the  text. 

^  In  His  human  nature. 

^  G.  opia-^ivTo;.  P.  "declared."  In  the  Vatican  manuscript  it  is  :  5rpoo/i/a-3-jvTO? 
V.  prffidestinatus  est.  Such  was  the  reading  of  Irenseus  and  Tertullian.  It  was 
important  to  impress  on  their  minds  that  all  that  had  happened  to  Christ,  was  in 
accordance  with  the  eternal  counsels,  and  that  His  Diyine  character  was  fully 
manifested,  notwithstanding  the  humiliations  which  He  endured.  St.  Chrysostom 
explains  the  Greek  term,  which  was  the  same  in  his  copy  as  in  the  present  received 
text,  as  meaning  that  Christ  was  "  shown,  manifested,  judged,  and  acknowledged 
by  the  judgment  and  consent  of  all,  by  the  prophets,  by  the  supernatural  gene- 
ration of  His  flesh,  by  the  power  displayed  in  His  miracles,  by  the  Spirit,  whereby 
He  imparted  sanctification,  by  His  resurrection,  whereby  He  destroyed  the  empire 
of  death." 

5  By  miraculous  energy. 

6  Lit.  Spirit  of  holiness.  This  may  be  understood  of  that  sanctity  and  perfec- 
tion with  which  His  sacred  humanity  was  replenished — the  evidence  of  the  as- 
sumption by  a  Divine  Person  to  a  state  of  intimate  union,  which  divines  call 
hypostatical,  that  is,  personal.  St.  Augustin  understands  it  of  the  gifts  of  the 
Spirit,  which  the  apostles  and  faithful  received  after  the  resurrection  of  Christ. 
Expos,  quarundem  qutest,  in  ep.  ad  Rom. 

■^  The  resurrection  of  Christ  proved  Him  to  be  the  Son  of  God,  as  He  had  de- 
clared Himself. 

^  These  words,  in  the  Greek,  are  connected  with  the  first  words  of  the  third 
verse,  and  the  intervening  words  are  thought  to  be  parenthetical,  so  that  it  reads : 
"  concerning  His  Son — Jesus  Christ  our  Lord." 

9  For  personal  sanctification :  or  it  may  be  taken  in  connexion  with  the  fol- 
lowing term,  by  a  familiar  hendyadis,  "grace  of  apostleship." 

•0  To  lead  others  to  the  faith— to  induce  them  to  obey  God,  by  believing  His 
Gospel. 

"  The  Gospel  was  to  be  preached  in  all  nations— the  apostleship  was  universal. 

^  For  His  glory. 

'3  "  See  how  free  from  flattery  is  the  soul  of  Paul.  Addressing  the  Romans, 
who  sat  as  it  were  on  the  summit  of  the  world,  he  ascribes  nothing  more  to  them 
than  to  the  other  nations."     St.  Chrysostom. 

'*  Called  by  grace  to  the  faith.  "  He  does  not  use  this  term  so  often  without 
purpose:  but  with  a  view  to  remind  them  of  the  gift."     St.  Chrysostom. 


168  THE    EPISTLE 

7.  To  all,  that  are  at  Rome,  the  beloved  of  God,  called  saints.^ 
Grace^  to  you  and  peace^  from  God  our  Father,  and  the  Lord  Jesus 
Christ.'' 

8.  First,^  indeed,  I  give  thanks''  to  my^  God  through  Jesus  Christ* 
for  you  all,  because  your  faith  is  spoken  of  ^  in  the  whole  world.^° 

9.  For  God,  whom  I  serve"  in  my  spirit,^  in  the  Gospel"  of 
His  Son,  is  my  witness,"  that  without  ceasing^^  I  make  mention^® 
of  you 

1  The  meaning  is  not  merely  that  they  received  this  appellation,  but  that  by 
their  vocation  to  Christianity,  they  were  purified  from  sin  and  sanctified,  and  de- 
voted to  God.     See  Acts  xxvi.  18. 

2  The  Divine  gift  which  sanctifies  the  soul. 

^  This,  according  to  Hebrew  usage,  includes  every  blessing :  it  may  here  spe- 
cially mean  union,  harmony  of  sentiment  and  aflfection. 

*  The  name  Christ  naturally  recalls  Him  to  our  mind  as  Teacher  and  Eedeemer : 
in  which  relations  He  is  distinguished  from  God,  the  Supreme  Being,  considered 
in  Himself,  although  He  also  is  true  God,  incarnate.  Grace  and  peace  come  from 
Him  as  the  meritorious  cause  of  every  blessing  which  we  receive.  As  God  he  is 
their  source.  St.  Cyril  and  other  Greek  fathers  use  this  passage  to  prove  His 
Divinity. 

^  The  first  thing  that  occurs  to  him  before  entering  on  his  subject.  He  con- 
ciliates the  afl'ection  of  his  readers,  by  rejoicing  in  their  faith. 

^  As  for  a  favour  bestowed.  By  sympathy  he  regards  it  as  if  conferred  on 
himself. 

''  The  pronoun  indicates  his  special  affection  and  devotedness.  God — the  uni- 
versal Father  and  Lord — is,  as  it  were,  appropriated  by  each  true  worshipper  and 
lover. 

8  Christ  again  is  presented  to  us  as  the  Great  Mediator,  through  whom  alone 
thanksgiving  and  praise  can  be.  acceptable.  These  are  directed  to  Him  likewise, 
as  God,  with  the  Father  and  Holy  Spirit. 

8  Praised.     The  Rhemish  translation  has  "renowned." 

'"  At  this  early  period,  the  faith  was  already  widely  spread,  so  that  the  apostle 
could  use  this  expression,  as  if  it  were  everywhere  known.  Its  diffusion,  how- 
ever, was  not  absolutely  universal,  and  the  number  of  its  professors  in  many 
places  was  very  small.  All  the  faithful  spoke  in  admiration  of  the  lively  faith  of 
the  Roman  believers.  It  was  the  more  wonderful,  inasmuch  as  the  pride  of  philo- 
sophy and  the  spirit  of  domination  combined  with  the  rampant  superstitions  and 
vices,  to  exclude  Christianity. 

"  Worship. 

'2  Interiorly  as  well  as  exteriorly,  with  the  spirit  and  heart. 

"  Announcing  it. 

"  Lit.  "  To  me."  Two  of  the  chief  manuscripts,  and  the  ancient  versions  gene- 
rally have  this  reading.  The  common  text  has  the  genitive.  This  appeal  to  the 
Deity  is  to  assure  the  Romans  of  the  sincerity  of  his  affection :  "  they  are  words  of 
apostolic  tenderness,  a  declaration  of  paternal  solicitude."     St.  Chrysostom. 

'5  Constantly  :  very  frequently. 

^^  Have  you  present  to  my  memory. 


TO    THE    ROMANS.  169 

10.  Always  in  my  prayers  :  beseeching,  if  by  any  means  at 
length/  by  the  will  of  God  I  may  at  some  time  have  a  prosperous 
journey^  to  come^  to  you. 

11.  For  I  desire^  to  see  you/  that  I  may  impart  to  you  some 
spiritual  grace^  to  strengthen  you  'J 

12.  That  is,  to  be  comforted  together  with  you,^  by  that  which 
is  common  to  us  both,  your  faith  and  mine.^ 

13.  And  I  would  not  have  you  ignorant,^"  brethren ;  that  I  have 
often  purposed  to  come  unto  you,  (and"  I  have  been  hindered 
hitherto,)  that  I  may  have  some  fruit  among  you,^^  even  as  among 
other  Gentiles. ^^ 

14.  To  Greeks"  and  barbarians,^^  to  the  wise  and  the  unwise,^^ 
I  am  a  debtor :" 

1  The  difficulties  that  might  indefinitely  delay  the  accomplishment  of  his  wish, 
are  intimated  by  these  various  particles. 

2  His  entire  dependence  on  the  Divine  will  is  expressed. 

3  To  go — to  reach. 

■*  ^'Emm^Z  I  desire  ardently. 

5  To  enjoy  your  society. 

^  XafiTfxa.  gift.  It  may  be  understood  of  instruction,  or  exhortation,  or  of  any 
sacred  rite,  by  which  grace  might  be  imparted. 

■^  Lit.  "  That  ye  may  be  confirmed," — that  is  strengthened  in  faith,  and  in  your 
attachment  to  Christianity:  "  he  insinuates  that  they  stood  much  in  need  of  cor- 
rection."    St.  Chrysostom. 

^  To  take  from  his  previous  words  all  appearance  of  arrogance  or  reproach,  he 
intimates  that  he  hopes  to  derive  spiritual  comfort  and  strength  from  the  inter- 
view, on  witnessing  their  faith.  "  He  lessens  the  severity  of  his  language,  that 
it  may  be  well  received."     St.  Chrysostom. 

^  The  faith  of  the  teacher  and  of  his  hearers  is  the  same.  The  apostles  believed 
the  same  truths  as  the  faithful  generally,  and  for  the  same  motive,  namely,  be- 
cause God  had  revealed  them. 

'°  I  wish  you  to  know. 

11  But. 

1-  Some  fruit  of  apostolic  labours — to  gain  some  to  the  faith — to  strengthen  the 
faithful — to  excite  them  to  fervour.  He  was  not  prompted  by  curiosity  to  see 
the  imperial  city. 

13  As  he  had  laboured  successfully  elsewhere  among  the  heathen. 

i*  The  Greeks  are  here  put  for  civilized  nations.  As  the  Greek  language  pre- 
vailed generally  among  them  from  the  reign  of  Alexander,  a  Greek  designated 
any  civilized  man.  The  apostle  preferred  this  appellation  to  that  of  Romans,  to 
avoid  offence  in  describing  their  disorders. 

15  This  term  was  applied  by  the  Greeks  to  all  nations  different  from  their  own. 
It  here  means  "  uncivilized." 

1^  These  terms  seem  intended  to  explain  the  former.  The  wise  are  those  who 
cultivate  science,  or  at  least  are  civilized ;  the  senseless  are  the  ignorant,  who 
are  brutified  by  the  indulgence  of  their  natural  propensities. 

1^  A  debtor  of  the  Gospel — bound  to  preach  it  to  them. 


170  THE    EPISTLE 

15.  So  (as  much  as  is  in  me),  I  am  ready  to  preacli  the  Gospel 
to  you  also,  who  are  at  Rome.^ 

16.  For  I  am  not  ashamecP  of  the  Gospel.^  For  it  is  the  power 
of  God  unto  salvation  to  every  one  who  believeth,  to  the  Jew  first,^ 
and  to  the  Greek. ^ 

17.  For  in  it  the  justice^  of  God  is  revealed  by  faith  unto  faith,^ 
as  it  is  written  :  "  And  the  just  man  liveth^  by  faith." 

18.  For  the  wrath  of  God  from  heaven  is  revealed  upon  all  im- 
piety and  injustice  of  those  men,  who  detain  the  truth  of  God  in 
injustice  :^ 


'  They  were  not  expressly  included  in  either  class :  but  they  of  course  must 
be  considered  as  civilized. 

2  This  may  be  equivalent  to  "  I  glory  :"  or,  as  St.  Chrysostom  conjectures,  it 
may  imply  a  reproach  to  those  vrho  were  ashamed  of  the  worship  of  a  crucified 
Kedeemer.     The  Romans  were  proud  and  boastful. 

3  G.  P.  '*  of  Christ."  Six  of  the  chief  manuscripts,  the  ancient  versions  gene- 
rally, and  the  fathers,  omit  this ;  which  is  accordingly  rejected  by  Griesbach, 
Schott,  and  other  critics. 

*  Because  first  to  be  proclaimed  to  the  Jew,  as  of  the  race  of  Abraham,  to 
whom  the  promises  were  made. 

s  The  Greek  is  put  for  any  Gentile.  The  Hebrews  divided  the  human  race 
into  Jews  and  Gentiles.     After  the  Jew,  the  Gentile  was  to  hear  the  Gospel. 

^  That  by  which  God  makes  men  just,  imparting  to  them  grace.  "  The  justice 
of  God  is  not  that  by  which  He  is  just,  but  that  wherewith  He  clothes  man,  when 
He  justifies  the  impious."     St.  Aug.  de  Spir.  et  Gratia,  c.  ix. 

^  Divine  justice  is  manifested  by  faith,  which  recognises  it  as  declared  by 
Christ  and  His  apostles,  unto  faith,  to  its  increase  and  perfection.  St.  Chrysostom 
understands  the  apostle  as  referring  to  the  faith  of  the  ancient  patriarchs,  which 
prepared  for  the  Christian  revelation  :  "  He  confirms  his  discourse  by  the  ancient 
Testament:  and  in  the  first  place  by  a  short  phrase  he  opens  the  immense  ocean 
of  sacred  history  to  him  who  can  see :  for  saying :  '  from  faith  to  faith,'  he  refers 
the  hearer  to  all  the  dispensations  of  God  in  the  Old  Law,  which,  writing  to  the 
Hebrews,  he  details  with  great  wisdom." 

^  Lit.  "  Shall  live."  The  Hebrews,  however,  use  the  tenses  with  great  latitude. 
The  prophet  literally  speaks  of  the  invasion  of  Judea  by  the  Chaldeans,  and  urges 
full  belief  in  his  prediction,  saying,  that  he  who  does  not  believe  it,  shall  not  be 
right  in  himself,  whilst  the  believer  shall  live  by  his  faith,  probably  because  his 
belief  will  prompt  him  to  use  means  for  escaping  the  calamity.  In  its  allegorical 
sense,  as  applied  by  the  apostle,  it  signifies  that  the  believer  in  revealed  truth 
shall  enjoy  spiritual  life,  faith  being  the  principle  of  all  his  actions,  and  shall 
attain  thereby  to  life  eternal.  St.  Chrysostom  explains  it  of  the  latter.  Habacuc 
ii.  4;  GaL  iii.  11;  Heb.  x.  38. 

^  He  censures  the  Pagan  philosophers,  who  knowing  the  true  God,  did  not  ac- 
knowledge and  worship  Him,  but  followed  their  corrupt  inclinations,  and  the  per- 
verse examples  of  others.     The  words  "  of  God"  are  not  in  the  text. 


TO    THE    ROMANS.  171 

19.  Because  that  which  is  known  of  God/  is  manifest  in  them. 
For  God  hath  manifested  it  to  them.^ 

20.  For  His  invisible  things,^  from  the  creation  of  the  world^ 
are  seen,  being  understood  by  those  things  that  are  made ;  His 
eternal  power  also  and  Divinity  :*  so  that  they  are  inexcusable. 

21.  Because,  when  they  knew  God,  they  did  not  glorify  Him  as 
God,  or  give  thanks  :*"  but  they  became  foolish  in  their  thoughts/ 
and  their  senseless  heart  was  darkened  : 

22.  For  saying,  that  they  were  wise,  they  became  fools. ^ 

23.  And  they  changed  the  glory^  of  the  incorruptible^"  God 
into  the  likeness  of  an  image^^  of  corruptible  man,  and  of  birds,  and 
of  four-footed  beasts,  and  of  creeping  things.^ 

24.  Wherefore,^^  God  gave  them  up"  to  the  desires^*  of  their 
hearts,  unto  uncleanness :  shamefully  to  abuse  their  own  bodies 
among  themselves  : 

*  What  may  be  known  of  God  from  His  works. 
2  By  the  light  of  reason. 

^  His  attributes. 

*  From  the  time  when  the  world  was  created. 

5  These  are  the  invisible  things  which  are  manifested  by  the  works  of  creation. 

^  For  the  knowledge,  or  gifts  received.     Eph.  iv.  17. 

■^  The  thoughts  of  proud  men,  who,  relying  on  their  own  intellect,  indulge  spe- 
culation on  Divine  things,  are  generally  absurd.  They  clothe  their  vain  fancies 
with  the  garb  of  philosophy,  and  frown  down  all  opposition  to  their  theories,  as 
betraying  gross  ignorance. 

*  This  was  verified  in  the  ancient  philosophers,  and  it  is  still  true  of  those  who, 
rejecting  revelation,  undertake  to  form  systems  concerning  the  world  and  its 
government  by  the  Creator. 

9  Majesty. 

'°  God  being  Spirit,  is  incapable  of  corruption,  as  He  has  no  parts.  The  sim- 
plicity of  His  nature,  as  well  as  His  necessary  and  eternal  existence,  was  de- 
clared by  the  Scholastics,  who  called  Him  "  a  most  pure  act." 

'1  This  is  equivalent  to  "likeness  and  image."  The  Hebrews  often  use  two  terms 
to  express  one  idea. 

'2  It  is  almost  incredible  that  men  could  have  given  Divine  honours  to  such  base 
things :  yet  the  evidence  of  the  fact  is  overwhelming. 

13  G.  P.  "also." 

■•'  By  withdrawing  His  grace,  which  might  enable  them  to  resist  these  tempta- 
tions. The  withdrawal  was  provoked  by  their  resistance  to  graces  already  given, 
and  by  wilful  neglect  of  His  worship.  The  Hebrews  ascribe  all  things  to  God, 
as  exercising  superintendence  and  control,  although  the  immediate  causes  be  free. 
"  The  expression,  '  He  gave  them  up,'  is  to  be  understood  of  leaving  them  to  the 
desires  of  their  hearts."    St.  Augustin,  Exposit.  Quarundem  Prop.  ex.  ep.  ad  Rom. 

1*  Lusts. 


172  THE    EPISTLE 

25.  Who  changed  the  truth  of  God  into  a  lie  :^  and  worshipped 
and  served  the  creature,  rather  than^  the  Creator,  who  is  blessed 
for  ever.     Amen.^ 

26.  Therefore  God  hath  delivered  them  over  to  shameful  pas- 
sions. For  their  women  changed  the  natural  use  into  that  use 
which  is  against  nature."* 

27.  And  in  like  manner  the  men  also,  leaving  the  natural  use  of 
the  women,  burned  in  their  lusts,  one  towards  another,  men  with 
men  working  that  which  is  base,*  and  receiving  in  themselves  the 
recompense*'  which  was  due  to  their  error.^ 

28.  And  as  they  cared  not  to  have  God  in  their  knowledge,* 
God  delivered  them  up  to  a  reprobate  sense,  to  do  things  which  are 
not  becoming,^ 

29.  Being  filled  with  all  iniquity,  malice,  fornication,  avarice, 
wickedness,  full  of  envy,  murder,  strife,  guile,  malignity,  whisperers, 

30.  Detractors,  hateful  to  God,^°  contumelious,  proud,  haughty, 
inventors  of  evil  things,  disobedient  to  parents," 

31.  Foolish, ^^  disorderly, ^^  without  affection,"  without  fidelity,^* 
without  mercy.^® 

1  Because  they  changed  the  true  God  into  an  idol,  transferring  to  it  the  homage 
due  to  Him. 

2  In  preference  to — to  the  exclusion  of  the  Creator. 

3  It  was  customary  with  the  Hebrews  on  mentioning  God  with  emphasis,  to  add 
a  doxology.  I  have  left  "Amen"  untranslated,  since  it  is  used  as  a  confirmatory 
term,  to  conclude  the  words  of  praise.     It  here  means  :  Be  it  so. 

*  The  unnatural  excesses  of  the  heathen  women  are  alleged  among  the  worst 
results  of  a  false  philosophy :  the  men  failing  to  give  them  proper  moral  prin- 
ciples for  their  guidance. 

5  The  proofs  of  the  prevalence  of  these  abominations  abound  in  the  heathen 
writers. 

^  Shameful  and  painful  disease. 
.    ■^  Error  is  here  understood  by  some  to  mean  idolatry :  but  it  may  be  taken  as 
a  mild  designation  for  corruption. 

^  They  chose  not  to  acknowledge  and  worship  Him :  they  did  not  act  in  accord- 
ance with  the  knowledge  which  they  had  "of  His  existence  and  perfections. 

8  A  meiosis  for  things  abominable. 

'°  Or  haters  of  God — enemies  of  His  worship  and  law. 

"  Rebellious  children,  who  respect  not  parental  authority,  are  among  the  worst 
sinners.     Their  disregard  of  the  natural  ties  shows  deep  depravity. 

12  Without  understanding,  in  consequence  of  their  depraved  state. 

'^  G.  da-uv^hov;.  V.  incompositos.  The  Greek  term  may  mean  regardless  of  en- 
gagements. 

"  Destitute  of  natural  affection  for  their  kinsfolk. 

'5  Unwilling  to  enter  into  any  social  bond,  and  careless  of  observing  any  com- 
pact which  they  may  have  made.  '^  Without  pity  for  others. 


TO    THE    ROMANS.  173 

32.  Who,  knowing  the  justice^  of  Gocl,  did  not  understand^  that 
they  who  do  such  things  are  Avorthy  of  death,  and  not  only  they, 
who  do  them,  but  they  also  who  consent  to  the  doers.^ 


CHAPTER  II. 

He  censures  the  Jews,  who,  on  account  of  their  having  received  the  law,  condemned  the 
Gentiles,  whilst  they  themselves  committed  the  same  crimes.  God  will  render  to  every 
man  according  to  his  works  ;  so  that  even  the  Getifiles,  who  by  the  light  of  nature  fulfil 
the  natural  law,  will  be  regarded  as  circumcised ;  and  will  condemn  in  judgment  those 
who  glory  in  the  mere  knowledge  of  the  law,  and  the  circumcision  of  the  flesh,  but  do 
things  contrary  to  the  law. 

1.  Wherefore"*  thou  art  inexcusable,  0  man,  whosoever  thou 
art,  who  judgest.*  For  wherein  thou  judgest  another,*'  thou  con- 
demnest  thyself;  for  thou  doest  the  same  things  which  thou 
judgest.^ 

2.  For  we  know  that  the  judgment  of  God  is  according  to 
truth,®  against  those  who  do  such  things. 

3.  And  thinkest  thou  this,  0  man,  that  judgest  those  who  do 
such  things,  and  doest  the  same,  that  thou  shalt  escape  the  judg- 
ment of  God  ? 


'  His  just  judgment  and  decree. 

^  These  words  are  not  in  the  common  Greek,  but  Simon  testifies  that  they  are 
in  the  manuscripts  of  Clermont  and  St.  Germain.  The  same  reading  is  found  in 
St.  Clement's  epistle  to  the  Corinthians,  and  in  the  writings  of  Isidore  of  Pelusium, 
and  (Ecumenius. 

"  The  approvers — those  who  sanction  evil.  "He  that  applauds  the  sin  is  far 
more  guilty  than  he  who  commits  it."  St.  Chrysostom.  G.  P.  "  not  only  do  the 
same,  but  have  pleasure  in  them  that  do  them."  The  Vulgate  reading  is  found 
in  St.  Augustin:  "  he  signifies  that  whatsoever  things  they  may  have  done,  not 
unwillingly,  but  by  consenting  to  evil  deeds,  they  approve  of  those  things  which 
they  did :  and  therefore  in  reference  to  sins  which  are  already  committed,  he 
says :  '  Wherefore  thou  art  inexcusable,  0  man,  whosoever  thou  art  who  judgest.'  " 

■*  This  seems  to  be  a  mere  particle  of  transition. 

5  Whether  Jew  or  Gentile.  The  Jews,  however,  who  were  censorious,  are  par- 
ticularly had  in  view.  Persons  occupying  the  judgment  seat  may  also  be  ad- 
dressed, but  others  are  included. 

6  Matt.  vii.  2. 

■^  Such  was  the  general  corruption,  that  the  same  crimes  were  committed  by 
both  classes. 

^  Truth  here  is  equivalent  to  justice. 


174  THE    EPISTLE 

4.  Or  dost  thou  despise  the  riches^  of  His  goodness,  and  patience, 
and  long  suffering  ?^  Dost  thou  not  know,^  that  the  benignity  of 
God  leadeth'^  thee  to  penance  ? 

5.  But,  according  to  thy  hardness  and  impenitent  heart,  thou 
treasurest  up  for  thyself  wrath*  on  the  day  of  wrath,*'  and  revela- 
tion of  the  just  judgment  of  God, 

6.  Who  will  render  to  every  man  according  to  his  works.''^ 

7.  To  those  indeed,  who  by  patience^  in  well-doing,  seek  glory, 
and  honour,  and  incorruption,  life  everlasting  : 

8.  But  to  those  who  are  contentious,^  and  who  obey  not  the 
truth, ^°  but  obey  iniquity,"  wrath,  and  indignation.'" 

9.  Tribulation  and  anguish'^  on  every  soul  of  man  that  worketh 
evil,^^  of  the  Jew  first,'*  and  of  the  Greek  :"^ 

'  Greatness. 

2  This  implies  a  liigli  degree  of  forbearance — the  suffering  of  great  crimes. 

3  G.  P.  "not  knowing." 

*  Moves,  excites.  This  was  the  end  to  which  the  Divine  forbearance  was 
directed. 

5  To  be  manifested  by  Divine  vengeance. 

^Judgment.  "God  certainly  is  not  subject  to  perturbation  of  mind,  since 
Solomon  says:  'Thou,  Lord  of  hosts,  judgest  with  tranquillity.'  (Wisdom  xii. 
18.)  But  wrath  is  put  for  vengeance."  St.  Aug.  exp.  quarundem  prop.  ex.  ep. 
ad.  Rom. 

7  Matt.  xvi.  27. 

8  Patience  in  the  practice  of  virtue — perseverance ;  not  desisting  on  account 
of  obstacles  and  temptations.  "  He  shows  that  we  must  not  trust  in  faith  alone, 
for  that  tribunal  examines  actions."     St.  Chrysostom. 

9  Indulge  in  strife. 

'°  Who  do  not  live  virtuously. 

!•  Suffer  themselves  to  be  influenced  by  wicked  maxims.  "  He  did  not  say 
forced,  or  compelled,  but  yielding  to  iniquity,  that  you  may  learn  that  to  fall 
into  sin  is  a  matter  of  one's  own  choice,  not  of  necessity."     St.  Chrysostom. 

'2  The  order  of  these  two  words  is  inverted  in  the  common  text ;  but  five  of  the 
chief  manuscripts  and  many  versions  support  the  Vulgate  reading.  They  are  in 
the  nominative  case,  whilst  "life  everlasting,"  the  corresponding  words,  are  in 
the  accusative,  governed  by  the  verb  "render."  A  verb  must  be  understood, 
such  as  "  are  reserved."  It  is  fit  that  the  giving  of  life  eternal  should  be  ascribed 
to  God,  as  the  effect  of  His  own  goodness,  and  that  punishment  should  be  pre- 
sented rather  as  the  consequence  of  sin,  than  His  own  act. 

•'^  Pressure  and  anguish.     The  terms  imply  various  afflictions  of  body  and  mind. 

1*  All  sinners  must  be  punished,  unless  they  appease  the  Divine  wrath  by 
penance.  The  apparent  prosperity  of  the  wicked  does  not  falsify  this  maxim ; 
their  mental  condition  is  often  most  painful. 

'5  As  the  Jew  was  specially  favoured,  so  must  his  sin  be  punished  in  a  special 
manner,  since  it  is  aggravated  by  greater  knowledge,  and  by  ingratitude. 

'^  The  Greek  is  put  for  any  Gentile. 


TO    THE    ROMANS.  175 

10.  But  glory,  and  honour,  and  peace, ^  to  every  one  who 
worketh  good,  to  the  Jew  first,  and  to  the  Greek  :^ 

11.  For  there  is  no  respect  of  persons  with  God.^ 

12.  For  whosoever  have  sinned  without  the  law,"*  shalP  perish 
without  the  law ;  and  whosoever  have  sinned  in  the  law,^  shall  be 
judged  by  the  law : 

13.  For  not  the  hearers  of  the  law  are  just  before  God,  but  the 
doers  of  the  law  shall  be  justified.'' 

14.  For  when  the  Gentiles,  who  have  not  the  law,^  do  by  nature^ 
the  things  which  are  of  the  law,^°  these  having  not  the  law,  are  a 
law  unto  themselves :" 

15.  Who  show  the  work  of  the  law  written  in  their  hearts,^  their 
conscience  bearing  witness  to  them,  the  thoughts  mutually  accusing, 
or  even  defending  one  another, ^^ 


'  These  are  in  part  enjoyed  in  this  life.  The  just  man  is  often  respected,  even 
by  those  who  persecute  him. 

2  <'  He  here  styles  Greeks,  not  the  idolaters,  but  the  worshippers  of  God  who 
obeyed  the  natural  law,  and  fulfilled  all  that  appertained  to  piety,  without  the 
Jewish  observances."     St.  Chrysostom. 

^  God  judges  men  by  their  acts  and  dispositions,  and  not  according  to  human 
classification.  Deut.  x.  17;  2  Par.  xix.  7;  Job  xxxiv.  19;  Wisdom  vi.  8;  Eccli. 
XXXV.  15 ;  Acts  x.  34 ;  Gal.  ii.  6 ;  Col.  iii.  25. 

*  The  Gentiles,  whom  the  Mosaic  law  was  not  designed  to  bind,  sinning  against 
the  natural  law,  without  a  knowledge  of  the  Mosaic  precepts,  incur  condemnation 
independently  of  them, 

5G.  P.  "also." 

^  The  Jews  living  under  the  law. 

■^  Mat^  vii.  21 ;  James  i.  22.  Shall  be  held  free  from  the  guilt  of  its  violation. 
The  apostle  does  not  intimate  that  any  one  obtained  justice  and  salvation  by  the 
mere  observance  of  the  law  of  Moses. 

^  The  Mosaic  law. 

3  By  the  light  of  reason. 

'"  Moral  acts  conformable  to  the  natural  law. 

'•  Their  conscience,  guided  by  reason,  is  to  them  a  rule  of  conduct.  "  They 
use  the  natural  law."     St.  Chrysostom. 

'2  The  principles  of  the  natural  law  are  so  intimately  connected  with  reason, 
that  they  are  admitted  by  every  reflecting  mind.  They  appear,  as  it  were,  en- 
graved on  the  human  heart. 

13  The  workings  of  conscience,  forbidding  or  approving  certain  actions,  are 
graphically  described.  "The  words  fMra'^u  dhK-^hcev  should  not  be  rendered  with 
the  E.  V.  'meanwhile,'  &c.,  nor  with  Macknight,  'between  one  another;'  but 
with  the  Vulgate,  '  inter  se  invicem,'  mutually,  as  occasion  may  serve."  Bloom- 
field, 


176  THE    EPISTLE 

16.  On  the  day  "when  God  shall  judge  the  secrets  of  men,* 
by  Jesus  Christ,^  according  to  my  Gospel.^ 

17.  But*  if  thou  art  called  a  Jew/  and  restest^  in  the  law,  and 
gloriest  in  God/ 

18.  And  knowest  His  will/  and  approvest  the  better  things, 
being  instructed  by  the  law, 

19.  Art  confident  that  thou  thyself  art  a  leader  of  the  blind,  a 
light  of  those  who  are  in  darkness, 

20.  An  instructor^  of  the  foolish,  a  teacher  of  infants,*"  having 
the  form  of  knowledge  and  truth"  in  the  law. 

21.  Thou,  therefore,  who  teachest  another,  dost  not  teach  thy- 
self; thou  who  preachest  not  to  steal,  stealest/^ 

22.  Thou  who  sayest  not  to  commit  adultery,  committest  adul- 
tery ;  thou  who  abhorrest  idols,  committest  sacrilege  /^ 

23.  Thou  who  gloriest  in  the  law,  dishonourest  God  by  the 
transgression  of  the  law. 

24.  (For  the  name  of  God  through  you  is  blasphemed  among 
the  Gentiles,  as  it  is  written.)" 

25.  Circumcision  indeed  profiteth,  if  thou  observe  the  law  /^  but 


1  This  power  of  conscience  will  be  made  manifest  on  the  day  of  judgment. 
The  heathens  will  be  condemned  for  resisting  its  dictates.  The  secret  actions, 
counsels,  and  thoughts  of  men  will  fall  under  the  Divine  scrutiny.  Simon  con- 
nects this  verse  with  the  twelfth,  and  considers  the  intei'vening  passages  as 
parenthetical. 

2  The  judgment  is  to  be  held  by  Christ,  our  Lord. 
'^  As  I  am  wont  to  preach. 

4  G.  P.  "  Behold."  The  four  chief  manuscripts,  and  the  ancient  versions,  have 
the  Vulgate  reading,  which  Jaspis  follows.  * 

5  It  was  deemed  by  the  Jews  themselves  an  honourable  appellation. 
^  Placest  thy  hopes  of  salvation. 

">  As  protector. 

8  Manifested  by  the  law.     The  Greek  has  simply,  "the  will." 

^  A  corrector  or  disciplinarian.  The  apostle  sets  forth  the  pretensions  of  the 
Jews,  whose  arrogance  was  great,  as  St.  Chrysostom  remarks. 

'0  It  may  be  understood  of  "the  ignorant." 

•1  Knowing  the  true  doctrine  and  rule  of  conduct.  There  is  an  hendyadis  in  the 
text. 

'2  Frauds  of  every  kind  are  included  under  this  term. 

13  We  know  not  whether  the  apostle  had  in  view  special  acts  of  sacrilege. 

>*  Isai.  lii.  5 ;  Ezech.  xxxvi.  20.  The  Gentiles  took  occasion,  from  the  crimes 
of  the  Jews,  to  speak  irreverently  of  their  religion,  and  of  God  whom  they  wor- 
shipped. 

'^  The  advantage  of  circumcision  is  stated  in  the  next  chapter.  In  the  ninth 
chapter  the  apostle  extols  the  privileges  of  the  Jews. 


TO    THE    ROMANS.  177 

if  thou  be  a  transgressor  of  the  law,  thy  circumcision  is  become 
uncircumcision.-^ 

26.  If  then  the  uncircumcision^  keep  the  justices^  of  the  law, 
shall  not  his  uncircumcision  be  counted  for  circumcision  V 

27.  And  shall  not  that  which  by  nature  is  uncircumcision,^  if  it 
fulfil  the  law,  judge  thee,^  who  by  the  letter^  and  circumcision  art 
a  transgressor  of  the  law  ? 

28.  For  he  is  not  a  Jew,  who  is  one  outwardly  f  nor  is  that 
circumcision  which  is  outwardly,  in  the  flesh. 

29.  But  he  is  a  Jew,  who  is  one  inwardly ;  and  the  circum- 
cision is  of  the  heart  in  spirit,  not  in  the  letter  f  whose  praise  is 
not  of  men,  but  of  God. 


CHAPTER  III. 

The  apostle  explains  in  what  respect  the  Jews  have  the  ^advantage  of  the  Gentiles, 
on  account  of  the  promises  made  to  them  by  God,  which  shall  be  fulfilled,  although 
some  of  them  proved  incredulous  ;  but  all,  both  Jews  and  Gentiles,  are  under  sin : 
from  which  the  law  does  not  free  us,  but  faith  in  Christ,  our  Redeemer,  so  that  no 
one  can  glory  in  the  works  of  the  law. 

1.  What  advantage  then  hath  the  Jew?  and  what  is  the  profit 
of  circumcision  ? 

2.  Much  by  all  means.     First,  indeed,  because  the  words  of 
God  were  committed  to  them.^° 


'  The  privilege  arising  from  being  circumcised  is  forfeited  by  the  habitual 
violation  of  the  law. 

2  An  uncircumcised  person. 

^  Prescriptions,  mandates,  just  regulations. 

*  Shall  he  not,  although  not  circumcised,  be  regarded  as  circumcised  ? 

5  The  uncircumcised  man. 

^  Condemn. 

■^  Notwithstanding  the  knowledge  of  the  written  law. 

^  The  apostle  insists  that  the  mere  outward  marks  do  not  constitute  a  Jew 
before  God — the  heart  is  principally  regarded. 

5  By  the  external  fulfilment  of  the  law  which  enjoined  it. 

'"  They  were  the  dej^sitaries  of  the  ancient  Scriptures :  the  prophets  were  sent 
to  them  :  the  promises  were  made  to  them. 

12 


178  THE    EPISTLE 

3.  For  what  if  some  of  tliem  have  not  believed  ?  Shall  their 
unbelief  make  void  the  faith  of  God  ?'     God  forbid. 

4.  But  God  is  true  :^  and  every  man  a  liar,^  as  it  is  written  : 
"  That  Thou  mayest  be  justified^  in  Thy  words  ;  and  mayest  over- 
come, when  thou  art  judged." 

5.  But  if  our  iniquity  commend  the  justice  of  God,  what  shall 
we  say  ?^     Is  God  unjust,  who  inflicteth  punishment  ?^ 

6.  (I  speak  according  to  man.)^  God  forbid.  Otherwise  how 
shall  God  judge  this  world  ?* 

7.  For  if  the  truth  of  God  hath  abounded^  through  my  false- 
hood^°  unto  His  glory,  why  am  I  also  yet  judged  as  a  sinner  ?" 

8.  And  not,  (as  we  are  slandered,^  and  as  some  affirm,  that  we 
say,)  let  us  do  evil  that  good  may  come  :^^  whose"  damnation  is  just. 


1  2  Tim.  ii.  13.     The  truth  of  God:  His  fidelity  to  His  promises. 

2  John  iii.  38.  G.  P.  "let  God  be  true."  The  apostle  speaks  with  the  bold- 
ness of  an  orator.  In  every  possible  supposition,  let  the  truth  of  God  be  main- 
tained and  displayed. 

^  Ps.  cxv.  11.     Subject  to  err,  and  to  deceive. 

^  Ps.  1.  6.  The  errors  and  sins  of  men  are  permitted  by  Almighty  God,  in  such 
a  "vray,  that  the  justice  of  His  decrees  is  manifested,  so  that  even  the  man  who 
ventures  to  scrutinize  them,  is  forced  to  acknowledge  it.  The  image  of  a  legal 
process  is  employed  by  the  Psalmist.  God  is  represented  as  called  to  judgment 
by  the  temerity  of  man,  but  justified  by  the  reasons  which  He  alleges,  and  victo- 
rious in  the  contest.  "  What  means  justified  ?"  asks  St.  Chrysostom.  "  If  a  trial 
be  held,  and  inquiry  be  made  into  the  favours  conferred  by  Him  on  the  Jews,  and 
the  return  made  by  them  to  Him,  the  victory  will  remain  with  God." 

5  This  is  proposed  byway  of  objection.  If  the  sins  of  men  serve  to  manifest  the 
Divine  justice  more  strikingly,  is  it  not  wrong  on  the  part  of  God  to  punish  them  ? 

fi  Lit.  wrath.  It  is  taken  here  for  punishment.  God,  when  He  punishes,  is 
conceived  to  be  angry  with  the  sinner. 

■^  As  man  is  wont  to  imagine. 

^  If  He  Himself  were  unjust,  how  could  He  take  on  Him  to  judge  ? 

9  Hath  been  manifested  the  more  strikingly. 

'0  Or  sin. 

•'  Why  am  I  accounted  a  sinner  for  doing  that  which  has  promoted  the  Divine 
glory?  St.  Chrysostom  observes,  that  the  apostle  meets  the  objection,  by  an 
argument  ab  absurdo.  As  it  is  absurd  to  ascribe  injustice  to  God,  we  cannot  be  re- 
garded as  the  cause  of  the  Divine  victory,  although  our  sins  afford  the  occasion  of  it. 

'2  Lit.  "  blasphemed."  This  term  in  English  is  appropriated  to  expressions 
derogatory  to  the  honour  of  God,  or  of  His  saints.  Already  the  principles  of 
Christians  were  misrepresented. 

'2  It  is  never  lawful  to  do  the  least  moral  evil,  even  for  the  attainment  of  the 
greatest  good. 

'■•  The  slanderers.  ^ 


TO    THE    ROMANS.  179 

9.  What  then  ?  do  we  excel  them  ?^  No,  not  so.  For  we  have 
charged^  Jews  and  Greeks  that  all  are  under  sin, 

10.  As  it  is  written :   "  That  there  is  not  any  just  man.^ 

11.  There  is  none  who  understandeth,  there  is  none  who  seeketh 
after  God. 

12.  All  have  turned  out  of  the  way,  they  are  become  unprofitable 
together,  there  is  none  who  doeth  good,  not  even  one. 

13.  Their  throat  is  an  open  sepulchre,''  with  their  tongues  they 
have  practised  deceit,  the  poison  of  asps*  is  under  their  lips  : 

14.  Whose  mouth*"  is  full  of  cursing  and  bitterness  : 

15.  Their  feet  swift^  to  shed  blood : 

16.  Destruction  and  misery  in  their  ways  : 

17.  And  the  way  of  peace  they  have  not  known : 

18.  The  fear^  of  God  is  not  before  their  eyes." 

19.  Now  we  know,  that  what  things  soever  the  law  speaketh,  it 
speaketh  to  those  who  are  under  the  law,^  that  every  mouth  may 
be  stopped,^"  and  the  whole  world  may  be  subject  to  the  judgment 
of  God :" 

20.  For  by  the  works  of  the  law^^  no  flesh  shall  be  justified  be- 
fore Him.     For,  by  the  law,  the  knowledge  of  sin.^^ 

*  As  if  he  said :  Do  we  Jews  excel  the  Gentiles  ?  He  already  stated  the  privi- 
leges of  the  Jews  ;  but  he  denies  their  moral  superiority.     Gal.  iii.  22. 

^  V.  "  Causati  sumus."     P.  "we  have  before  proved."     Bloomfie^  prefers  the 
Vulgate  reading  as  the  safest. 
3  G.  P.  "  not  one." 

*  Ps.  v.  11.  Emitting  infectious  discourses,  and  ready,  as  it  were,  to  swallow 
up  the  neighbour  by  slander. 

*  Ps.  cxxxix.  4. 

^  Ps.  X.  7,  according  to  the  Hebrews. 

■^  Prov.  i.  16  ;  Isaiah  lix.  7. 

8  Ps.  XXXV.  2.  These  passages  mark  the  prevalence  of  corruption :  they  do 
not  necessarily  imply  its  absolute  universality:  but  the  apostle  uses  them  to 
show  that  the  morals  of  the  Jews,  as  well  as  of  the  Gentiles,  were  generally 
corrupt. 

^  The  Psalms,  the  Proverbs,  and  the  Prophets,  are  here  embraced  under  the 
general  designation  of  the  law.  The  apostle  ai-gues  that  these  passages  being 
contained  in  the  law,  must  be  understood  of  the  corruption  of  its  professors,  since 
they  were  addressed  to  them. 

'"  That  all  occasion  of  self-glorification  may  be  removed. 

"  G.  vTrdStucc  P.  "guilty."  V.  Subditus  :  as  one  guilty  of  violating  the  law,  and 
liable  at  any  time  to  be  brought  to  trial,  and  punished. 

'2  Gal.  ii.  16.  No  justification  could  arise  from  the  law,  since  no  one  observed 
it  perfectly. 

"*  Supply:  "is,"  or  "came." 


180  THE    EPISTLE 

21.  But  now  without  the  law^  the  justice^  of  God  is  manifested  : 
being  witnessed^  by  the  law  and  the  prophets. 

22.  Even  the  justice  of  God  by  the  faith  of ^  Jesus  Christ  unto 
all  and  upon  all/  who  believe  in  Him,*'  for  there  is  no  distinction  :^ 

23.  For  all  have  sinned,  and  need  the  glory  of  God.^ 

24.  Being  justified  freely  by  His  grace,^  through  the  redemp- 
tion that  is  in  Christ  Jesus,^° 

25.  Whom  God  set  forth  a  propitiation"  through  faith  in  His 
blood,^  to  the  showing  of  His  justice,"  for  the  remission  of  former 
sins." 


'  Independently  of  it. 

2  Holiness  to  be  communicated  to  men,  by  which  He  makes  them  just.  CEcu- 
menius  explains  it  of  that  justice  "which  is  given  by  God,  the  justification  which 
comes  from  God." 

'^  The  manifestation  of  Divine  grace  was  not  entirely  new.  The  law  and  pro- 
phets had  prepared  men  for  it,  and  testified  to  it. 

*  It  means  the  faith  which  is  conceived  in  Him  :  the  belief  of  what  He  taught, 
which  inspires  hope  of  forgiveness  through  Him. 

5  This  justifying  grace  of  God  is  proffered  to  all,  and  descends  on  all  who  accept 
it  with  faith. 

6  These  words  "in  Him,"  are  not  in  the  text. 

'  Of  Jew  or  Gentile.  The  force  of  the  Greek  term  here  emi^loyed  is  seen 
1  Cor.  xiv.  7. 

*  All  men  are  naturally  destitute  of  grace,  the  necessary  condition  for  attain- 
ing to  glory  k  all,  whatsoever  good  they  may  have  done  by  their  natural  powers, 
are  without  any  title  to  glory.  "  Therefore,  alt)iough  you  may  not  have  sinned 
as  much  as  others,  you  are,  nevertheless,  destitute  of  glory,  since  you  are  of  the 
number  of  delinquents."     St.  Chrysostom. 

^  The  participle  here  is  equivalent  to  :  "  they  must  needs  be  justified."  Jus- 
tification is  the  free  act  of  God — the  mere  exercise  of  Divine  goodness,  totally 
independent  of  any  human  merit. 

'"  Pardon  of  sin  and  sanctifying  grace  are  granted  in  consideration  of  the 
ransom  given  by  Christ.  The  term  used  by  the  apostle  signifies  the  ransom 
given  to  save  the  life  of  a  prisoner. 

"  The  covering  of  the  ark  was  called  by  this  name  as  the  mercy-seat,  from 
which  God  dispensed  favours.  It  was  sprinkled  with  blood  on  the  day  of  consecra- 
tion. The  text  may  contain  an  allusion  to  it  as  the  type  of  Christ.  He  is  the 
victim  of  atonement  for  sin. 

'2  By  the  belief  that  His  blood  was  shed  for  the  expiation  of  the  sins  of  mankind. 

'*  The  Divine  justice  punishes  sin  in  Christ,  who  took  on  Himself  to  expiate  it. 
Divine  grace  and  sanctification  are  imparted  through  Him.  St.  Chrysostom  un- 
derstands it  of  the  display  of  the  riches  of  His  mercy,  a  meaning  which  is  agreeable 
to  many  passages  of  Scripture. 

'*  The  sins  previously  committed  by  all  mankind.  The  atonement  was  offered 
up,  likewise,  for  the  sins  which  men  would  commit  to  the  end  of  time. 


TO    THE    ROMANS.  181 

26.  Througli  the  forbearance  of  God/  to  the  showing  of  His 
justice  at  this  time  :^  that  He  may  be  just,^  and  the  justifier  of 
him  who  is  of  the  faith  of  Jesus  Christ.'* 

27.  Where  then  is  thy  boasting?  It  is  excluded.  By  what 
Law  ?     Of  works  ?     No  :  but  by  the  law  of  faith.* 

28.  For^  we  account^  a  man  to  be  justified  by  faith  without  the 
works  of  the  law. 

29.  Is  He  the  God  of  the  Jews  only  ?  Is  He  not  also  of  the 
Gentiles  ?     Yea,  of  the  Gentiles  also.^ 

30.  For,  indeed,  it  is  one  God,  who  justifieth  circumcision  by 
faith,  and  uncircumcision  through  faith. ^ 

31.  Do  we  then  destroy  law  by  faith  ?  God  forbid :  but  we 
establish  law.^° 


•  God  tolerates  sinners  in  a  manner  that  seems  to  derogate  from  His  majesty 
and  holiness.  The  most  enormous  crimes,  directly  levelled  against  Himself,  often 
pass  unpunished.  But  this  life  is  only  a  part  of  the  great  display  of  His  attri- 
butes. 

2  The  Divine  justice,  sanctity,  and  mercy,  which  were  partially  exhibited  before 
the  coming  of  Christ,  were  displayed  in  a  most  striking  manner,  in  the  great 
mystery  of  the  Redemption. 

''  That  He  may  appear  and  be  known  to  be  just. 

■•  Who  believes  in  Christ  as  His  Redeemer  and  Lord,  and  embraces  Him  with 
gratitude  and  love. 

^  As  salvation  is  proffered  to  men  only  through  the  merits  of  Christ,  all  pre- 
text for  self-glorification  is  taken  away.  No  works  that  man  can  do  of  his  natural 
strength,  no  legal  observances,  can  save  him. 

^  G.  P.  "  Therefore."  Four  Uncial  manuscripts,  and  the  Memphitic  and  Arabic 
versions,  have  the  Vulgate  reading. 

''  P.  "  conclude."    The  Greek  term  may  be  rendered  :  we  think,  or  judge. 

^  Therefore  salvation  is  not  dependent  on  the  legal  observances,  which  regarded 
the  Jews  only.  "If  you  object  the  old  drepensation,  even  then  Providence  em- 
braced all,  though  in  different  ways :  for  to  you  a  written  law  was  given,  to  them 
the  natural  law."     St.  Chrysostom. 

9  The  distinction  of  the  prepositions  is  not  apparent. 

'°  The  article  being  omitted  in  the  text,  law  may  be  taken,  in  a  general  sense, 
for  all  moral  restraint.  If  taken  in  a  more  restricted  sense  for  the  ceremonial 
law,  faith  shows  the  end  to  which  it  was  directed,  namely,  Christ,  and  the  means 
by  which  its  observance  could  be  rendered  available  to  salvation.  Christ  and 
His  apostles  did  not  set  aside  the  law  as  having  no  Divine  sanction,  but  they 
developed  and  perfected  it. 


182  THE    EPISTLE 


CHAPTER  IV. 

Justification  does  not  arise  from  the  works  of  the  laic,  but  from  faith  in  God,  which  was 
accounted  as  justice  to  Abraham,  before  he  was  circumcised,  who  not  by  the  law,  but 
by  the  justice  of  faith,  became  the  father  of  all  who  should  imitate  his  faith.  He  be- 
lieved God,  declaring  to  him  that  he  should  be  the  father  of  many  nations  by  the  seed 
that  was  promised  to  him,  at  a  time  when  both  he  and  his  wife  had  passed  the  years  in 
which  they  might  hope  for  offspring. 

1.  What  then  shall  we  say  that  Abraham,  our  father/  found^ 
according  to  the  flesh  ? 

2.  For  if  Abraham  were  justified  by  works,  he  hath  glory ,^  but 
not  with  God. 

3.  For  what  saith  the  Scripture  ?  Abraham  believed  God,  and 
it  was  reputed  to  him  unto  justice.^ 

4.  But  to  him  who  worketh  the  reward  is  not  reckoned  accord- 
ing to  grace,  but  according  to  debt.^ 

5.  But  to  him  who  worketh  not,*^  yet  believeth  in  Him  who  jus- 
tifieth  the  impious,^  his  faith  is  reputed  to  justice  according  to  the 
purpose  of  the  grace  of  God.^ 

'  "According  to  the  flesh" — our  natural  progenitor.  So  it  was  understood  by 
St.  Chrysostom.  "  He  called  him  father  according  to  the  flesh,  to  exclude  them 
from  genuine  relationship  to  him,  and  to  prepare  for  the  Gentiles  a  relationship 
to  him."  The  Vulgate  may  admit  this  interpretation;  but  Martini  and  Allioli 
explain  these  words  in  connexion  with  the  verb,  the  apostle  demanding  whether 
Abraham  had  obtained  Divine  favour  by  external  works,  such  as  circumcision, 
which  he  afterwards  shows  not  to  be  the  fact.  This  meaning  is  more  in  accord- 
ance with  the  context.     See  Heb.  vii.  16  ;  ix.  10. 

2  Obtained.  * 

^  Lit.  matter  for  boasting. 

■•  Gen.  XV.  6  ;  Gal.  iii.  6  ;  James  ii.  23.  Faith  in  the  Divine  promise  was  gra- 
ciously accepted  by  God,  in  lieu  of  justice,  and  accounted  meritorious. 

*  As  a  favour,  but  as  a  debt. 

^  This  does  not  imply  that  he  does  nothing,  but  only  that  his  work  is  not  such 
as  entitles  him  to  recompense.  "It  is  imputed  to  him  believing,  but  it  would 
not  have  been  imputed  had  he  not  himself  contributed  something."  St.  Chry- 
sostom. 

'  God  justifies  the  most  impious  man  on  his  belief  and  repentance,  and  every 
sinner  on  similar  conditions.  "Reflect  how  great  it  is  to  be  persuaded  and  con- 
vinced, that  God  can  instantaneously  not  only  free  from  punishment,  but  even 
make  just,  and  worthy  of  immortal  honours,  the  man  who  has  lived  in  iniquity." 
Idem. 

^  G.  P.  omit  the  last  clause. 


TO    THE    ROMANS.  183 

6.  As  David  also^  termeth  the  blessedness  of  the  man  to  whom 
God  reputeth  justice  without  works  : 

7.  "Blessed  they  whose  iniquities  are  forgiven,  and  whose  sins 
are  covered.^ 

8.  Blessed  the  man,  to  whom  the  Lord  hath  not  imputed  sin." 

9.  Doth  this  blessedness  then  abide^  in  the  circumcision  only,'' 
or  in  the  uncircumcision*  also  ?  For  we  say,  that  unto  Abraham 
faith  was  reputed  to  justice. 

10.  How  then  was  it  reputed?  In  circumcision,  or  in  uncir- 
cumcision  ?^     Not  in  circumcision,  but  in  uncircumcision.'^ 

11.  And  he  received  the  sign  of  circumcision,  a  seal  of  the 
justice  of  the  faith,  which  is  in  uncircumcision  f  that  he  might  be 
father  of  all  who  believe  by  uncircumcision,^  that  to  them  also  it 
may  be  reputed  to  justice  : 

12.  And  might  be  father  of  circumcision,^"  not  only  to  those 
who  are  of  the  circumcision,"  but  to  those  who  follow  the  footsteps  of 
the  faith,  which  is  in  the  uncircumcision  of  our  father  Abraham.^ 

13.  For  not  by  the  law^^  was  the  promise  to  Abraham,  or  to  his 


'  Ps.  xxxi.  1.  The  apostle  proceeds  to  prove  that  this  view  of  justice  is  con- 
tained in  the  ancient  Scriptures.  "He  appears  indeed  to  allege  a  passage  not 
suited  to  his  purpose,  for  the  Psalmist  did  not  say :  Blessed  are  they  whose 
faith  is  imputed  to  justice ;  but  he  does  this  designedly,  not  through  ignorance, 
arguing  from  the  less  to  the  greater ;  'for  if  he  who  received  forgiveness  through 
grace  is  blessed,  much  more  so  he  who  is  justified,  who  hath  manifested  faith." 
St.  Chi'ysostom. 

2  As  a  debt  is  cancelled  by  drawing  a  line  across  the  obligation. 
^  Does  it  belong  to  ? 

*  The  circumcised — the  Jews.  The  abstract  noun  is  put  for  the  concrete. 
"  All  the  best  commentators  admit  that  there  is  an  ellipsis  of  /u6vov,  and  it  is  rightly 
expressed  in  the  Vulgate."  Bloomfield.  It  is  also  in  the  ancient  Greek  manu- 
script of  Clermont,  as  Simon  testifies. 

^  The  uncircumcised — the  Gentiles. 

^  After  his  circumcision,  or  before  ? 

"^  Not  after,  but  before. 

8  The  rite  was  a  token  of  the  justice  which  he  had  obtained  through  faith, 
before  he  was  circumcised.     Gen.  xvii.  10,  11. 

3  That  is,  in  the  state  of  uncircumcision — uncircumcised  believers.  "By"  is 
here  equivalent  to  "in."  This  was  so  ordained  that  he  might  be  as  a  father  by 
faith  to  the  Gentiles,  who  were  not  circumcised,  that  they  might  be  justified  and 
saved  by  faith. 

'°  A  circumcised  father — one  who  should  impart  the  benefits  of  circumcision. 

"  Who  are  circiimcised. 

'^  The  faith  which  Abraham  had  before  he  was  circumcised. 

^  This  promise  was  made  before  the  law  of  circumcision  was  given. 


184  THE    EPISTLE 

seed,  that  he  should  be  heir  of  the  world, ^  but  by  the  justice  of 
faith.2 

14.  For  if  they  who  are  of  the  law^  be  heirs,  faith  is  made  void, 
the  promise  is  of  no  effect. 

15.  For  the  law  worketh  wrath  ;^  for  where  there  is  no  law 
there  is  no  transgression.^ 

16.  Therefore  of  faith,^  that  according  to  grace  the  promise 
might  be  sure  to  all  the  seed,  not  to  that  only  which  is  of  the 
law,^  but  to  that  also  which  is  of  the  faith  of  Abraham,^  who  is 
father  of  us  alP 

17.  (As  it  is  written :  That  "  I  have  made  thee  father  of  many 
nations")^"  before  God,  whom  he  believed,  who  quickeneth  the 
dead,  and  calleth  those  things  which  are  not,"  as  those  that  are. 

18.  Who  against  hope  believed  in  hope,^  that  he  might  become 
father  of  many  nations,  according  to  that  which  was  said  to  him : 
"  So  shall  thy  seed  be."^^ 

19.  And  he  was  not  weakened  in  faith,"  neither  did  he  con- 
sider his  own  body,  which  was"  dead,^^  he  being  now^^  almost  a 
hundred  years  old,  and  the  dead  womb^*  of  Sara : 

'  By  means  of  his  numerous  posterity,  especially  by  means  of  Him  in  whom 
all  nations  should  be  blessed. 

2  It  was  directed  to  exercise  and  reward  his  faith. 

^  If  the  Jews,  living  under  the  law,  are  f>j  reason  of  it  heirs  of  the  promises, 
then  the  faith  of  Abraham  is  made  void,  the  promise  itself  is  of  no  effect,  since 
it  was  clear  that  Abraham  was  not  heir  of  the  world  through  them. 

^  Gives  occasion  to  transgression  and  punishment. 

^  This  general  principle  is  self-evident.  However,  sins  may  be  committed 
against  the  natural  law,  where  there  is  no  written  law. 

6  The  justice  of  Abraham  was  of  faith,  that  the  promise  might  embrace  Gen- 
tile believers,  as  well  as  Jews. 

''  The  Jews. 

*  All  believers. 

3  Gentiles,  as  well  as  Jews. 
'°  Gen.  xvii.  4. 

'•  Into  existence.     2  Macchab.  vii.  28. 

'2  When  there  was  no  natural  ground  of  hope — when  every  natural  considera- 
tion precluded  all  hope — believed  07i  hope  (as  the  text  has  it),  hoping  against 
every  appearance. 

"  Gen.  xvii.  5. 

"  By  natural  considerations. 

'^  G.  P.  "now."  It  is  wanting  in  two  of  the  chief  manuscripts,  and  in  the 
ancient  versions.     Schott  marks  it  as  suspected. 

1®  Worn  out,  void  of  vigour  and  power. 

"  This  is  wanting  in  G.  P.,  or  rather  put  before. 

'^  Past  child-bearing.  b 


TO    THE    ROMANS.  185 

20.  In  the  promise  also  of  God  he  staggered  not  by  doubt ;  but 
he  was  strengthened  in  faith/  giving  glory  to  God  '? 

21.^  Well  knowing''  that  whatsoever  He  promised,  He  is  able 
also  to  perform. 

22.  Therefore  was  it  also  reputed  to  him  unto  justice. 

23.  Now  it  is  written  not  for  him  only,  that  it  was  reputed  to 
him  unto  justice  :^ 

24.  But  also  for  us,  to  whom  it  shall  be  reputed  believing  in 
Him,  who  hath  raised  up  Jesus  Christ,  our  Lord,  from  the  dead,*^ 

25.  Who  was  delivered  up  for  our  sins,'^  and  rose  again  for  our 
justification.^ 


CHAPTER  V. 


Being  justified,  he  says,  hy  faith,  we  glory  not  only  in  hope,  hut  also  in  afflictions:  for 
if  Christ  died  for  us  whilst  we  were  yet  impious,  much  more  will  He  save  us,  now  that 
we  are  justified  through  His  blood:  and  as  by  the  one  act  of  disobedience  on  the  part 
of  Adam,  we  all  sinned,  and  died ;  so  by  the  obedience  of  Christ  alone,  we  are  justified 
from  many  sins  unto  life. 

1.  Being  justified,  therefore,  by  faith,  let  us  have  peace®  with 
God,  through  our  Lord  Jesus  Christ. 

2.  By  whom,  also,  we^°  have  access  by  faith  into  this  grace,  in 


1  This  is  the  repetition  of  the  same  sentiment,  as  is  usual  with  Hebrew  and 
Hellenistic  writers. 

2  Honouring  His  truth  and  power. 

3  G.  P.  "And."     This  is  wanting  in  four  of  the  chief  manuscripts. 
•*  Being  thoroughly  convinced. 

5  G.  P.  omit  "  unto  justice."  These  words  are  found  in  the  Clermont  manuscript 
and  Syriac  version. 

^  The  resurrection  of  Christ  is  a  special  object  of  Christian  faith.  Abraham 
believed  in  the  miraculous  energy  to  be  imparted  to  his  own  body,  and  subse- 
quently in  the  power  of  God  to  resuscitate  Isaac. 

■^  To  expiate  them. 

^  To  be  the  model  and  cause  of  our  spiritual  resurrection. 

®  G.  P.  "  we  have."  The  Vulgate  reading  is  found  in  the  Alexandrian  and  two 
other  Uncial  manuscripts,  as  also  in  the  Peschito,  Arabic  (Erpenius),  and 
Memphitic  versions.  Peace  here  means  reconciliation,  pardon,  grace.  Having 
shown  that  justice  comes  through  faith  to  Jews  and  Gentiles,  he  proceeds  to  show 
the  effects  of  faith. 

'"  Eph.  ii.  18.     The  apostle  speaks  in  the  name  of  all  the  faithful. 


186  THE    EPISTLE 

which  we  stand/  and  we  glory  in  the  hope  of  the  glory  of  the  sons^ 
of  God. 

3.  And  not  only  so,  but  Ave  glory  also  in  tribulations  :^  knowing 
that  tribulation  worketh  patience  : 

4.  And  patience  trial,'*  and  trial  hope,' 

5.  But  hope  confoundeth*'  not,  because  the  charity^  of  God  is 
poured  forth  in  our  hearts^  by  the  Holy  Ghost,  who  is  given  to  us.^ 

6.  For  why,^°  whilst  we  were  yet  weak,"  did  Christ  in  due^^ 
time  die  for  the  ungodly  ?^^ 

7.  For  scarce  for  a  just  man  doth  any  one  die :  yet,  perhaps, 
for  the  good"  man  some  one  would  dare  to  die. 

8.  But  God  commendeth  His  love  towards  us:  because,  when  as 
yet  we  were  sinners,  in  due  time^^ 


1  The  standing  posture  is  symbolic  of  strength.  It  is  through  Christ  we  ap- 
proach to  God,  and  attain  to  grace,  which  enables  us  to  stand  erect  against  our 
assailants. 

2  G.  P.  omit  "  the  sons."  The  faithful  rejoice  in  the  hope,  that  they  will  be 
made  partakers  of  the  glory  of  God — which  He  communicates  to  His  children  by 
faith. 

'^  Faith,  the  source  of  our  justification,  imparts  joy  by  the  hope  which  it 
nourishes,  and  gives  us  strength  and  consolation  amidst  the  afflictions  of  life, 
especially  such  as  are  endured  for  the  faith  itself.     1  James  i.  3. 

*  Patience  produces  approval.  Sufferings  are  the  ordeal  through  which  the 
believer  passes.  As  silver  or  gold  is  tried  and  purified  in  the  crucible,  so  is  he 
by  afiliction. 

^  The  patient  man,  whose  approving  conscience  is  a  sign  of  Divine  approval, 
cherishes  hope  of  relief  and  reward. 

^  Does  not  disappoint — fill  with  shame — such  as  is  felt  by  persons  who  are  dis- 
appointed. 

^  That  love  which  God  bears  to  us,  as  St.  Chrysostom  and  others  explain  it. 
St.  Augustin  prefers  understanding  it  of  the  love  which  we  bear  to  God,  under 
the  influence  of  His  grace. 

^  Divine  love  strengthens  hope,  and  raises  it  to  confidence. 

^  "He  poured  forth  at  once  the  fountain  of  all  goods,  even  before  we  entered 
on  the  combat."     St.  Chrysostom. 

^^  G.  P.  omit  "why,"  and  give  the  sentence  as  affirmative,  as  it  is  found  in  St. 
Chrysostom.  The  reading  of  the  Vulgate  is  supported  by  St.  Irenreus  and  other 
fathers.     The  ancient  manuscripts  and  versions  have  various  readings. 

'^  By  reason  of  sin — powerless — diseased  unto  death. 

'2  At  the  time  divinely  decreed ;  or  seasonably. 

'^  Sinners  of  all  degrees.  The  impious  may  be  specified,  in  order  to  set  forth 
more  strikingly  the  condescension  of  Christ.     Heb.  ix.  14;  1  Pet.  iii.  18. 

'*  For  the  kind  man  some  one  might  venture  to  die.  St.  Chrysostom  under- 
stands the  text  of  a  virtuous  man. 

'5  This  clause  is  wanting  in  the  text. 


TO    THE    ROMANS.  187 

9.  Christ  died  for  us  :  much  more,  therefore,  now  being  justified 
in^  His  blood,  shall  we  be  saved  from  wrath  through  Him. 

10.  For  if,  when  we  were  enemies,  we  were  reconciled  to  God 
by  the  death  of  His  Son ;  much  more,  being  reconciled,  we  shall 
be  saved  by  His  life.^ 

11.  And  not  only  so ;  but  also  we  glory^  in  God,  through  our 
Lord  Jesus  Christ,  by  whom  we  have'  now  received  reconciliation. 

12.  Wherefore,  as  by  one  man'*  sin  entered  into  this  world,  and 
by  sin  death,  and  so  death  hath  passed  unto  all  men,  in  whom^  all 
have  sinned : 

13.  For  until  the  law^  sin  was  in  the  world:  but  sin  was  not 
imputed,^  when  the  law  was  not. 

14.  But  death  reigned  from  Adam  to  Moses,  even  over  those 
who  sinned  not  after  the  similitude  of  the  transgression  of  Adam,^ 
who  was  the  figure  of  Him  who  was  to  come.^ 

15.  But  not  as  the  offence,  so  also  the  gift.  For  if  by  the  offence 
of  the  one  many^°  died :  much  more  the  grace  ©f  God,  and  the 


'  Through. 

2  As  He  lives,  so  will  He  impart  life  to  us.  This  verse  contains  a  repetition 
of  the  preceding,  with  some  variation  of  language. 

^  The  text  has  the  present  participle,  but  as  it  is  taken  in  connexion  with  the 
verb  "  saved,"  which  preceded,  v.  9  :  it  is  equivalent  to  the  present  indicative. 

4  Adam. 

5  i(f'(3.  This  is  referred  by  St.  Chrysostom  and  St.  Augustin,  as  well  as  by 
some  modern  critics,  to  Adam :  whilst  others  consider  it  as  equivalent  to  a  causal 
particle.  Death  has  had  dominion  over  all  the  descendants  of  Adam,  because  all 
are  defiled  with  sin — all  have  sinned  in  him,  as  the  parent  of  the  human  family; 
his  act  being  regarded  as  that  of  all  mankind.  "  It  is  evident  that  it  was  not  the 
transgression  of  the  law,  but  the  sin  of  disobedience  committed  by  Adam,  which 
destroyed  all  things."     St.  Chrysostom. 

6  The  Mosaic  or  written  law.  The  Greek  preposition  may  be  rendered  "  during," 
as  in  2  Macch.  xiv.  10. 

■^  Its  turpitude  was  not  acknowledged,  or  felt  so  sensibly  as  after  the  promul- 
gation of  the  law,  which  pointed  it  out,  and  declared  its  punishment.  The  Alex- 
andrian manuscript,  as  well  as  the  Vulgate,  has  the  imperfect  tense.  The  com- 
mon reading  is  in  the  present  tense,  which  is  also  found  in  St.  Chrysostom. 

*  Even  infants  died,  who  were  incapable  of  actual  sin. 

9  Christ.  Adam  was  the  cause  of  death  to  all  his  race.  Christ  is  the  source 
of  life  to  all  who  obey  Ilim.  "  As  he  was  the  cause  of  death  brought  on  by  the 
forbidden  fruit  to  his  posterity,  although  they  ate  not  of  the  tlee,  so  Christ  was 
to  His  followers  the  source  of  justice,  which  He  bestowed  on  all  of  us  through  the 
cross,  although  we  did  not  justice."     St.  Chrysostom. 

'"  The  multitude  of  men — the  human  race.     Lit.  "  the  many." 


188  THE    EPISTLE 

gift  in  the  grace^  of  the  one  man  Jesus  Christ  hath  abounded 
unto  many.^ 

16.  And  not  as  by  one  sin,^  so  also  the  gift.  For  the  judgment 
indeed  from  one  to  condemnation :  but  the  grace  of  many  offences'' 
to  justification. 

17.  For  if  by  one  man's  offence  death  reigned  through  the  one: 
much  more,  they  who  receive  the  abundance  of  grace,  and  of  the 
gift,  and  of  justice,*  shall  reign  in  life  through  the  one  Jesus 
Christ. 

18.  Therefore  as  by  the  offence  of  one^  unto  all  men  to  condem- 
nation :  so  also,  by  the  justice  of  one,^  unto  all  men  to  justification 
of  life. 

19.  For  as  by  the  disobedience  of  the  one  man,  many  were 
made  sinners  f  so  also  by  the  obedience  of  the  one,  many  shall  be 
made  just. 


*  The  grace  of  God  seems  here  to  be  taken  for  Divine  goodness  and  mercy :  the 
gift  is  the  effect  of  this  goodness  in  the  heart  of  man.  "  If  sin — the  sin  of  one 
man — was  attended  with  such  results,  how  much  greater  must  follow  from  grace, 
the  grace  of  God,  not  of  the  Father  only,  butof  the  Son  likewise?"    St.  Chrysostom. 

2  To  the  human  race.     It  is  proffered  to  all. 

3  G.  P.  •'  one  that  sinned."  The  Vulgate  reading  is  found  in  four  of  the  prin- 
cipal manuscripts,  and  in  the  Peschito  and  Arabic  (Erpen.^  versions. 

^  The  one  sin  of  Adam  subjected  all  mankind  to  death :  the  atonement  of  Christ 
satisfies  not  only  for  that  sin,  but  for  all  the  actual  sins  of  men.  "  He  means," 
observes  St.  Chrysostom,  "that  sin  brought  on  death  and  damnation;  but  that 
grace  not  only  took  away  that  sin,  but  all  others  that  were  afterwards  committed." 

^  G.  P.  "  the  gift  of  righteousness."  St.  Chrysostom  has  the  Vulgate  reading. 
These  various  expressions  denote  pardon  and  sanctifying  grace.  "  We  have 
received  from  grace  not  only  what  was  needful  for  the  remission  of  sin,  but  much 
more,  for  we  have  been  freed  from  punishment,  and  we  have  laid  aside  all  malice, 
and  we  have  been  born  anew  from  above,  and  we  have  arisen,  having  consigned 
the  old  man  to  the  tomb,  and  we  have  been  redeemed  and  sanctified,  and  raised 
to  the  adoption  of  sons,  and  we  have  been  justified,  and  we  have  been  made 
brothers  and  co-heirs  of  the  Only-begotten,  and  we  have  been  incorporated  with 
Him,  and  made  flesh  of  His  flesh,  and  united  with  Him,  as  the  body  to  the  head. 
Paul  called  all  these  things  the  abundance  of  grace,  showing  that  we  have  re- 
ceived not  only  a  remedy  equal  to  the  wound,  but  also  health  and  beauty,  and 
honour,  and  glory,  and"dignities  far  surpassing  our  nature."     St.  Chrysostom. 

^  The  sentence  is  elliptical.  Some  verb  must  be  understood.  The  guilt  and 
punishment  of  original  sin  passed  to  all  men. 

''  Grace  was  bestowed  on  all — proS"ered  to  all. 

^  Heirs  of  his  sin. 


TO    THE    ROMANS.  189 

20.  But  law^  entered  in,  that  sin  might  abound.^  And  where 
sin  abounded,  grace  did  abound  more.^ 

21.  That  as  sin  reigned  unto  death ;  so  also  grace  may  reign 
through  justice  unto  life  everlasting,  through  Jesus  Christ  our 
Lord. 


CHxiPTER  VI. 

We  have  been  baptized  in  Christ,  that,  being  dead  to  sin,  we  may  henceforth  walk  in 
newness  of  life,  as  Christ,  having  died  once,  and  having  been  buried,  rose  to  a  new 
life,  to  die  no  more.  We  must  not  then  obey  sin  or  our  lusts,  but  being  freed  from 
the  law,  and  delivered  from  sin  by  the  grace  of  Christ,  and  made  servants  of  justice, 
we  should  devote  our  bodies  to  the  service  of  justice  unto  life,  as  we  had  before  em- 
ployed them  in  uncleanness  unto  death. 

1.  What  shall  we  say  then  ?"*      Shall  we  continue  in  sin,  that 
grace  may  abound  ?  ^  * 

2.  God  forbid.     For^  we  that  are  dead  to  sin,^  how  shall  we 
live  any  longer  therein  ? 

3.  Know  ye  not  that  all  we  who  are  baptized  in  Christ  Jesus, 
are  baptized  in  His  death  V 


'  This  may  be  understood  of  the  natural  law,  whose  force  was  felt  on  the  fall  of 
man,  by  the  restraint  of  his  passions  now  disposed  to  revolt.  It  is,  however, 
generally  understood  of  the  Mosaic  law. 

^  The  result  is  stated  as  if  it  were  the  end,  as  is  usual  with  Hebrew  writers. 
"  'In  order  that'  does  not  here  point  to  the  motive,  but  the  result,  for  the  law  was 
given  not  with  a  view  that  sin  should  abound,  but  rather  to  diminish  and  destroy 
sin :  but  the  contrary  took  place,  not  from  the  nature  of  the  law,  but  from  the 
neglect  of  those  who  received  it."     St.  Chrysostom. 

3  "Christ  hath  paid  far  more  than  we  owed,  as  much  as  the  boundless  ocean 
exceeds  a  single  drop  of  water.  Doubt  not  then,  0  man,  on  seeing  the  riches  of 
the  Divine  gifts,  nor  ask  how  the  spark  of  death  and  sin  is  extinguished  in  the 
ocean  of  the  gifts  of  God."     St.  Chrysostom. 

*  St.  Chrysostom  read  simply  :  What  then  ? 

^  Two  manuscripts  in  Uncial  characters,  and  the  Peschito,  Philoxenian,  Arabic 
(Pol.)  versions,  have  this  causal  particle,  which  is  wanting  in  the  common  text. 

^  "What  is  it  to  be  dead  to  sin?  To  obey  it  henceforward  in  nothing.  Bap- 
tism has  once  for  all  effected  this,  having  made  us  dead  to  sin."    St.  Chrysostom. 

''  So  as  to  represent  it,  and  bind  ourselves  to  its  imitation.  "  That  we  may  die 
as  He  died ;  for  baptism  is  the  cross.  What  therefore  the  cross  and  tomb  were 
to  Christ,  baptism  is  to  us,  although  not  in  the  same  manner ;  for  He  died  in  the 
flesh  and  was  buried,  and  we  die  and  are  buried  to  sin."     Idem. 


190  THE    EPISTLE 

4.  For  WG  are  burled  together  with  Him  by  baptism  into  death  :^ 
that  as  Christ  is  risen  from  the  dead  by  the  glory^  of  the  Father, 
so  we  also  may  walk  in  newness  of  life.^ 

5.  For,  if  we  have  been  planted  together^  in  the  likeness  of  His 
death,  we  shall  be  also  of  His  resurrection. 

6.  Knowing  this,  that  our  old  man*  is  crucified  with  Him,^  that 
the  body  of  sin^  may  be  destroyed,  and  that  we  may  serve  sin  no 
longer,^ 

7.  For  he  who  is  dead,  is  justified  from  sin.^ 

8.  But  if  we  be  dead  with  Christ,  we  believe,  that  we  shall  live 
also  together  with  Christ  : 

9.  Knowing,  that  Christ  rising  again  from  the  dead  dieth  now 
no  more,  death  shall  no  more  have  dominion  over  Him. 

10.  For  that  He  died  for  sin.  He  died  once  ;^°  but  that  He 
liveth,  He  liveth  to  God." 


'  Gal.  iii.  27 ;  Coloss.  ii.  12.     This  alludes  to  immersion,  -which  was  the  ordi- 
%  . 

nary  mode  of  baptizing.     The  plunging  of  the  body  under  the  water  was  an  image 

of  entombing. 

^  Power. 

^  Eph.  iv.  23;  Hebr.  xii.  1;  1  Pet.  ii.  1,  iv.  2.  Our  life  should  be  new,  as 
Christ,  after  His  resurrection,  was  glorious  and  immortal. 

*  The  image  of  plants  sunk  in  the  same  soil,  and  shooting  forth  their  branches, 
is  employed  to  represent  our  assimilation  to  Christ,  by  baptism,  and  our  spiritual 
growth.  "  Death  takes  place  in  both,  but  not  in  the  same  way ;  for  the  death  of 
Christ  was  in  the  flesh,  ours  is  a  death  to  sin."     St.  Chrysostom. 

^  Our  corrupt  nature — our  sinful  habits.  "  He  calls  all  malice  the  old  man." 
St.  Chrysostom. 

^  We  have  renounced  them,  mortified  them,  and,  as  it  were,  nailed  them  to  the 
cross. 

■^  The  sinful  body — vicious  habits,  which  are  represented  as  embodied,  and 
having  a  distinct  subsistence. 

8  Be  slaves  to  sin. 

9  He  only  who  truly  dies  to  sin,  obtains  its  pardon  in  baptism.  "  As  he  who 
is  dead  is  thenceforward  incapable  of  sinning,  since  he  lies  dead,  so  he  who  comes 
up  from  the  baptismal  font,  having  died  there  once,  must  remain  altogether 
dead  to  sin."     St.  Chrysostom. 

"•  Some  manuscripts  in  cursive  character,  and  some  Latin  fathers,  present  the 
punctuation  of  the  Vulgate.  The  common  text  is  represented  by  P.  V.  "he  died 
to  sin  once."  The  force  of  the  Greek  adverb  is  "  once  for  all."  Christ  died  on 
account  of  sin,  to  expiate  it.  "  He  was  not  subject  to  sin,  but  He  died  for  our 
sin;  for  He  died  in  order  to  take  it  away,  and  cut  it  off,  and  destroy  it."  St. 
Chrysostom. 

"  Perpetually — for  the  glory  of  God. 


TO    THE    ROMANS.  191 

11.  So  ye  also  reckon^  tliat  ye  are  dead  indeed  to  sin,  but  alive 
to  God/  in  Christ  Jesus  our  Lord. 

12.  Let  not  sin-'  therefore  reign  in  your  jnorta?  body,  so  as  to 
obey  its  lusts.* 

13.  But  neither  yield  ye  your  members  as  instruments  of  iniquity 
unto  sin  :  but  present  yourselves  to  God,^  as  those  that  are  alive 
from  the  dead,^  and  your  members  as  instruments  of  justice^  unto 
God. 

14.  For  sin  shall  not  have  dominion  over^  you ;  for  ye  are  not 
under^°  law,  but  under  grace." 

15.  What  then  ?  shall  we  sin,  because  we  are  not  under  law, 
but  under  grace  ?     God  forbid. 

16.  Know  ye  not  to  whom  ye  yield  yourselves  as  servants  to 


^  "  He  used  this  expression  with  great  propriety,  since  the  matter  is  not  capable 
of  being  visibly  exhibited."     St.  Chrysostom. 

2  Bound  to  live  conformably  to  His  law.  "  He  that  thus  liveth,  will  attain  to 
all  virtue,  having  Jesus  for  his  fellow-combatant."     St.  Chrysostom. 

^  Passion — sinful  inclination.  "  He  did  not  say,  let  not  the  flesh  live  and  act, 
but  let  not  sin  reign ;  for  He  did  not  come  to  destroy  nature,  but  to  direct  our 
choice :  then  showing  that  we  are  held  under  the  power  of  evil  by  no  force  or 
necessity,  but  of  our  own  will.  He  did  not  say,  let  it  not  tyrannize,  which  would 
indicate  necessity,  but  let  it  not  reign."     St.  Chrysostom. 

*  Corruptible — soon  to  perish.  *  "  This  shows  that  the  combats  are  temporary, 
and  soon  to  pass  away."     St.  Chrysostom. 

*  G.  P.  "  Obey  it  in  the  lusts  thereof."  The  Vulgate  reading  is  conformable  to 
the  Alexandrian,  Vatican,  and  Ephrem  manuscripts,  and  to  the  ancient  versions. 
St.  Chrysostom  read  it  as  in  the  common  test.  He  remarks:  "It  is  no  honour  to 
gratify  in  all  things  the  body  in  its  caprice ;  on  the  contrary,  it  is  the  lowest 
bondage,  and  the  greatest  ignominy :  for  when  it  does  what  it  will,  then  is  tlie 
individual  stripped  of  all  liberty,  but  when  it  is  restrained,  he  preserves  his  own 
dignity."     St.  Chrysostom. 

^  As  victims. 

■^  Living  by  grace — dead  to  sin. 

^  Virtue.  "  Therefore  the  body  is  not  evil,  since  it  may  become  an  instrument 
of  justice."     St.  Chrysostom. 

^  Sin  shall  exercise  no  irresistible  sway. 

'"  The  want  of  the  article  leads  us  to  understand  the  text  of  law  in  general. 
Christians  are  not,  indeed,  free  from  the  moral  law,  but  they  are  not  wholly  under 
it,  since  grace  affords  a  remedy  for  transgression.  They  are  not  bound  by  the 
ceremonial  law,  under  which  the  power  of  sin  was  great,  "for  the  spirit  was  not 
at  hand  to  help,  nor  was  baptism  yet  given  to  deaden  the  passions."  St.  Chry- 
sostom. 

"  Grace  and  pardon  are  now  proffered  to  all,  through  Jesus  Christ. 


192  THE    EPISTLE 

obey,  ye  are  servants  of  him,  whom  ye  obey,  whether  it  be  of  sin 
unto  death,^  or  of  obedience  unto  justice  ?^ 

17.  But  thanks  to  JGrod,  that  ye  were  servants  of  sin,^  but  ye 
have  obeyed  from  the  heart,''  unto  that  form  of  doctrine  in  which 
ye  have  been  instructed/ 

18.  Being  then  freed  from  sin,  ye  became  servants  of  justice.^ 

19.  I  speak  a  human  thing,^  because  of  the  infirmity  of  your 
flesh  :  for  as  ye  have  yielded  your  members  to  serve  uncleanness 
and  iniquity  unto  iniquity,^  so  now  yield  your  members  to  serve 
justice  unto  sanctification.^ 

20.  For  when  ye  were  servants  of  sin,  ye  were  free  from  justice.^" 

21.  What  fruit,  therefore,  had  ye  then  in  those  things  of  which 
ye  are  now  ashamed  ?     For  the  end  of  them  is  death." 


'  John  viii.  34;  2  Pet.  ii.  19.  The  slaves  of  sin,  notwithstanding  the  profes- 
sion of  Christianity,  shall  be  punished  with  eternal  death.  "  I  do  not  as  yet 
speak  of  hell,  he  says,  nor  of  that  great  torment,  but  of  the  shame  in  this  life, 
since  you  become  slaves,  and  willing  slaves,  and  slaves  of  sin,  and  with  this  addi- 
tion that  you  die  again."     St.  Chrysostom. 

^  Obedience  through  grace  to  the  Divine  commandments  secures  our  acceptance 
with  God.     It  is  the  condition  for  entering  into  life. 

"  Having  once  been  slaves  of  sin.  The  apostle  thanks  God  for  their  deliver- 
ance from  this  bondage;  "for  it  was  not  the  power  of  man  which  rescued  us  from 
these  evils,  but  thanks  be  given  to  God,  who  wiWed  and  accomplished  our  deliver- 
ance."    St.  Chrysostom. 

*  "  He  justly  observed :  Ye  have  obeyed  from  the  heart;  for  ye  were  not  neces- 
sitated or  forced,  but  willingly  and  with  eagerness  ye  abandoned  your  errors." 
St.  Chrysostom. 

^  Allusion  is  made  to  the  casting  of  metals  in  a  mould.  They  gave  themselves 
to  be  formed  and  trained  by  the  apostles. 

^  As  slaves  rescued  from  a  cruel  master,  and  subjected  to  a  kind  lord,  they  had 
been  rescued  from  sin,  and  had  fallen  under  the  mild  control  of  God.  They  were 
now  devoted  to  virtue.  "  He  shows  here  two  gifts  of  God — deliverance  from  sin, 
and  the  service  of  justice,  which  is  preferable  to  all  liberty;  for  God  acted  like 
one  who  rescues  an  orphan  child  from  barbarians,  who  had  carried  him  off  into 
their  country ;  not  content  with  rescuing  him  from  bondage.  He  becomes  as  an 
affectionate  parent,  and  raises  him  to  high  honours."     St.  Chrysostom. 

'^  "Accommodated  to  human  views  and  weakness — borrowed  from  human  rea- 
sonings, and  the  ordinary  acts  of  men."     St.  Chrysostom. 

®  To  the  increase  of  guilt. 

^  To  advance  in  holiness. 

'"  You  paid  no  regard  to  virtue.  "When  you  lived  in  iniquity,  and  impiety, 
and  the  worst  evils,  you  were  so  obedient  as  to  do  no  good  whatever."  St.  Chry- 
sostom. 

"  Shame  and  remorse  are  the  immediate  consequences  of  sensuality;  eternal 
death  is  its  final  punishment. 


TO     THE    ROMANS.  193 

22.  But  now  being  made  free  from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  sanctification,^  but  the  end  ever- 
lasting life. 

23.  For  the  wages^  of  sin  is  death.  But  the  grace^  of  God,  life 
everlasting,  in  Christ  Jesus  our  Lord. 


CHAPTER  VII. 

Like  a  woman,  whose  husband  is  dead,  we  have  been  freed  by  Christ  from  the  law,  by 
which  sinful  inclinations  were  rendered  more  intense,  that  we  may  serve  Christ  in  new- 
ness of  spirit ;  but  on  occasion  of  the  law,  which  condemns  sin,  sin  made  the  greater 
effort  and  increased,  although  the  laio  ivas  holy  and  spiritual;  nay  even  now,  by  the 
rebellion  of  the  flesh,  we  are  enticed,  although  against  our  will,  to  things  which  reason 
leads  us  to  abhor,  and  which  are  contrary  to  the  law. 

1.  Know  ye  not,  brethren,  (for  I  speak  to  those  who  know  the^ 
law,)  that  the  law  hath  dominion  over  a  man  as  long  as  he*  liveth? 

2.  For  the  woman  who  hath  a  husband,  whilst  the  husband 
liveth,  is  bound  by  the^  law ;  but  if  her  husband  be  dead,  she  is 
loosed  from  the  law  of  the  husband. 

3.  Therefore  whilst  her  husband  liveth,  she  shall  be  called'^  an 
adulteress,  if  she  be  with  another  man ;  but  if  her  husband  be 
dead,  she  is  free  from  the  law  of  the  husband,  so  that  she  is  not  an 
adulteress,  if  she  be  with  another  man. 


1  Holiness. 

^  The  term  is  understood  of  meat-money,  or  an  allowance  given  to  soldiers  for 
support.     It  is  a  figure  for  a  reward  strictly  due,  sin  being  deserving  of  death. 

^  Life  everlasting  is  the  gift  of  God.  Grace  prepares  us  for  this  boon.  "He 
did  not  say,  it  is  the  reward  of  your  good  works,  but  the  gift  of  God,  to  show  that 
they  had  not  been  redeemed  by  themselves,  and  that  they  did  not  receive  it  as  a 
debt,  or  recompense  and  return  for  their  labours,  but  that  all  these  things  were 
done  by  grace."     St.  Chrysostom. 

*  He  addresses  the  Jewish  converts  especially.  The  absence,  however,  of  the 
article  from  the  text  leads  Macknight  to  doubt,  whether  he  may  not  include  all 
law. 

5  The  Rhemish  translators  have,  "it  liveth."  The  text  may  be  rendered  either 
way. 

6  1  Cor.  vii.  39.     By  the  law  of  marriage. 
''  As  being  really  such. 

13 


194  THE    EPISTLE 

4.  Therefore,  my  brethren,  ye  also  are  become  dead  to  the  law^ 
by  the  body^  of  Christ,  that  ye  may  belong  to  another,^  who  is 
risen  again  from  the  dead,  that  we  may  bring  forth  fruif*  to  God. 

5.  For  when  we  were  in  the  flesh,*  the  passions  of  sins''  which 
were  by  the  law,'''  did  work  in  our  members,  to  bring  forth  fruit 
unto  death.^ 

6.  But  now  we  are  loosed  from  the  law  of  death,^  wherein  we 
were  held,  so  that  we  should  serve  in  newness  of  spirit,  and  not  in 
the  oldness  of  the  letter. ^^ 

7.  What  shall  we  say  then  ?  Is  the  law  sin  ?"  God  forbid. 
But  I  did  not  know  sin,  but  by  the  law :  for  I  knew  not  lust,  if  the 
law  did  not  say :  Thou  shalt  not  covet. ^ 

*  The  comparison  would  seem  to  require  him  to  say,  that  the  law  was  dead ; 
but  having  established  the  principle,  that  death  terminates  the  obligation  of  the 
law,  he  preferred  saying,  that  they  were  dead  to  the  law,  fearing  to  shock  their 
prejudices  were  he  to  say,  that  the  law  was  dead.  "  He  did  not  say  so,  although 
he  intimated  it  in  the  proposition,  but  in  the  conclusion,  in  order  to  avoid  giving 
pain,  he  introduces  the  woman  as  dead,  saying :  '  So,  my  brethren,  ye  also  are 
dead  to  the  law.'  "     St.  Chrysostom. 

2  Immolated  to  redeem  them  from  the  power  of  the  law.  "  He  did  not  simply 
mention  death ;  but  he  again  introduced  the  cross  as  accomplishing  this,  thereby 
reminding  us  of  our  obligations."     Idem. 

3  As  to  a  new  husband. 
■*  Of  good  works. 

5  Living  as  carnal  men — before  our  call  to  the  faith. 

^  Sinful  passions — passions  exciting  to  sin.  "Lest  he  might  seem  to  accuse 
the  flesh,  he  did  not  say,  which  our  members  produce,  but  which  work  in  our 
members ;  showing  thereby,  that  iniquity  sprang  from  a  difl"erent  source,  namely, 
from  thoughts  impelling  us  to  sin,  not  from  the  members  which  are  excited."  St. 
Chrysostom. 

■^  To  which  the  law  gave  occasion. 

8  Spiritual  and  eternal. 

9  G.  P.  "  that  being  dead."  The  Vulgate  reading  is  conformable  to  the  manu- 
scripts of  Clermont  and  St.  Germain,  and  to  two  others.  The  common  reading 
is  supported  by  greater  external  authority.  St.  Chrysostom,  on  this  verse, 
writes :  "  The  chain  that  bound  us  is  broken,  and  destroyed,  so  that  nothing  now 
holds  us  fast." 

'°  Not  according  to  the  legal  precepts  now  antiquated. 

"  Is  it  sinful — evil  ? 

12  Exod.  XX.  17 ;  Deut.  v.  21.  The  apostle,  in  his  own  person,  represents  each 
individual  man.  The  guilt  of  internal  desires  was  made  manifest  by  the  prohi- 
bition, without  which  we  should  not  have  a  clear  and  strong  sense  of  it.  "  It  was 
not  so  well  known,"  observes  St.  Chrysostom,  "for  they  who  lived  before  the  law, 
knew  that  they  sinned ;  but  men  learned  it  more  accurately  from  the  law,  when 
it  was  given,  on  which  account  they  were  involved  in  greater  guilt.  He  does  not 
speak  of  utter  ignorance,  but  he  means  fuller  knowledge." 


TO    THE    ROMANS.  195 

8.  But  sin^  taking  occasion  by  the  commandment,  "wrought  in 
me  all  lust.     For  without  the  law  sin  was  dead.^ 

9.  And  I  lived  without  law  once.^  But  when  the  commandment 
came,  sin  revived. 

10.  And  I  died :  and  the  commandment,  which  was  unto  life," 
was  found  to  be  to  me  unto  death. ^ 

11.  For  sin,''  taking  occasion  through  the  commandment,  se- 
duced,^ and  bj  it  killed  me.* 

12.  Therefore  the  law  indeed  is^  holy,  and  the  commandment 
holy,  and  just,  and  good. 

13.  Was  then  that  which  is  good,  made  death  to  me  ?  God 
forbid.  But  sin,  that  it  might  appear  sin,^°  by  that  which  is  good 
hath  wrought  death  to  me :  that  sin  might  become  sinful  above 
measure  by  the  commandment. 


1  Sin  is  here  personified ;  it  means  corrupt  inclination.  "  Concupiscence  is 
increased  by  the  prohibition,  when  the  grace  of  the  Redeemer  is  not  at  hand." 
St.  Augustin. 

2  It  was  comparatively  powerless,  until  the  knowledge  of  the  prohibition  ex- 
cited it:  "You  see,"  cries  St.  Chrysostom,  "how  he  gradually  shows,  that  the 
law  not  only  is  an  accuser  of  sin,  but  also  in  some  measure  prepares  for  it.  This,  as 
he  proves,  was  not  through  its  fault,  but  through  the  fault  of  the  ungrateful  Jews." 

3  As  the  apostle  speaks  in  the  person  of  the  human  race,  he  is  thought  by  St. 
Chrysostom  to  refer  to  the  state  of  mankind,  before  the  Mosaic  law  was  promul- 
gated. "Not  even  Adam,  nor  any  other  man,  seems  to  have  ever  lived  without 
the  natural  law,  for  God  in  creating  him,  implanted  His  law  in  him."  The  text, 
if  understood  of  the  apostle  himself,  may  refer  to  his  childhood,  before  he  was 
instructed  in  the  law. 

*  The  commandment  was  directed  to  preserve  the  life  of  the  soul,  by  guarding 
her  against  evil,  and  to  prepare  her  for  eternal  life. 

5  By  reason  of  human  weakness. 

®  Sinful  inclination — lust.  "  Sin,  that  is  thy  sloth  and  evil  disposition,  used 
what  was  good,  for  a  contrary  purpose ;  but  the  fault  was  not  on  the  part  of  the 
physician,  but  of  the  patient,  who  rashly  applied  the  medicine.  God  did  not 
give  the  law  with  a  view  to  inflame  lust,  but  rather  to  extinguish  it.  The  con- 
trary, however,  happened,  not  through  its  fault,  but  our  own."     St.  Chrysostom. 

■^  Led  me  astray  by  the  lure  of  pleasure.  "  This  sweetness  is  found  to  be  the 
occasion  of  sin  through  the  commandment.  When  sought,  it  disappoints  us,  and 
turns  to  bitterness."     St.  Augustin. 

^  Deprived  me  of  spiritual  life. 

9  1  Tim.  i.  8. 

'°  That  its  sinful  nature  may  be  manifested.  Lust  is  called  sin,  because  it 
springs  from  original  sin,  and  it  impels  to  sin.  "  Then  every  one  becomes  con- 
scious of  his  deadly  state,  when  he  is  unable  to  fulfil  what  he  knows  to  be  justly 
commanded ;  and  he  sins  the  more  by  his  prevarication,  than  if  there  were  no 
prohibition."     St.  Augustin. 


196  THE    EPISTLE 

14.  For  we  know  that  the  law  is  spiritual :  but  I  am  carnal/ 
sold  under  sin.^ 

15.  For  that  which  I  work,  I  understand  not.^  For  I  do  not 
the  good  which  I  will  r''   but  the  evil  which  I  hate*  that  I  do. 

16.  If  then  I  do  that  which  I  will  not,  I  consent  to  the  law,  that 
it  is  good.^ 

17.  Now  then  it  is  no  more  I  who  do  it,^  but  sin  which  dwelleth 
in  me. 

18.  For  I  know  that  in  me,  that  is,  in  my  flesh,  good  dwelleth 
not.  For  to  will  is  present  with^  me :  but  to  accomplish  that 
which  is  good,  I  find  not.^ 

19.  For  the  good,  which  I  will,  I  do  not :  but  the  evil,  which  I 
will  not,  that  I  do. 

20.  Now  if  I  do  that  which  I  will  not,  it  is  no  more  I  who  do 
it,  but  sin  that  dwelleth  in  me.^° 

21.  I  find  then  the  law,"  that,  when  I  would  do  good,  evil  is 
present  to  me : 

22.  For  I  am  delighted  with  the  law  of  God  according  to  the 
inward^  man  : 

'  In  his  own  person  the  apostle  speaks  of  man  in  his  fallen  state.  "  He  indi- 
cates man  living  under  the  law,  or  before  the  law."     St.  Chrysostom. 

2  As  one  who  has  sold  himself,  or  as  a  slave  sold  by  his  former  master.  The 
figure  shows  the  entire  control  which  lust  has  over  the  mere  animal  man.  "With 
death,  he  says,  a  crowd  of  passions  entered  in."  St.  Chrysostom.  "  Every  one 
by  sinning  sells  his  soul  to  the  devil,  receiving  in  return  the  sweetness  of  tem- 
poral pleasure."     St.  Augustin. 

''Fallen  man  does  not  fully  understand  the  evil  of  his  actions.  "I  am  in 
darkness,  he  says,  I  am  carried  away,  I  suffer  violence,  I  am  led  astray,  I  know 
not  how."     St.  Chrysostom. 

^  G.  P.  omit  "the  good."  Man  often  conceives  holy  purposes,  which  he  fails 
to  execute.     Left  to  himself,  he  can  do  nothing  that  is  supernaturally  good. 

^  In  yielding  to  his  passions,  man  acts  against  his  own  conscience,  so  that  he 
hates  the  evil  which  he  performs.  "The  apostle  does  not  take  away  free  will, 
nor  does  he  introduce  a  compulsory  necessity ;  for  if  we  sin,  not  by  our  own  will, 
but  by  necessity,  there  would  be  no  justice  in  the  infliction  of  punishment  for  our 
deeds."     St.  Chrysostom. 

^  The  speculative  judgment  approves  what  is  naturally  right. 

■^  The  irregular  motions,  which  man  experiences  against  his  will,  are  not  hig 
actions ;  they  must  be  ascribed  to  that  evil  inclination,  which  is  the  consequence 
of  the  fall  of  Adam. 

*  Is  easy.  ^  Practicable. 

>"  This  is  said  only  of  motions  entirely  involuntary.  It  cannot  be  applied  to 
actions  performed  with  the  consent  of  the  will. 

"  The  article  marks  the  principle  which  the  apostle  proceeds  to  state.  I 

'2  In  my  mind. 


TO    THE    ROMANS.  197 

23.  But  I  see  another  law^  in  my  members,  warring  against  the 
law  of  mj  mind,  and  making  me  captive^  to  the  law  of  sin,  which 
is  in  my  members. 

24.  Unhappy  man  that  I  am,  who  shall  deliver  me  from  the 
body  of  this  death  ?^ 

25.  The  grace  of  God"*  by  Jesus  Christ  our  Lord.  Therefore 
I  myself,^  with  my  mind,  serve  the  law  of  God ;  but  with  my 
flesh,  the  law  of  sin. 


CHAPTER  VIII. 

The  apostle  infers,  that  those  who,  by  baptism  are  ingrafted  in  Christ,  are  free  from  con- 
demnation, such,  namely,  as  do  not  follow  the  flesh,  but  the  Spirit,  which  they  have 
received — the  spirit  of  adoption,  ivhich  makes  them  children  of  God,  and  co-heirs  with 
Christ  of  the  glory  which  is  to  come;  for  the  manifestation  whereof  not  only  all  crea- 
tion longs,  being  in  the  mean  time  subject  to  vanity,  but  those  leho  have  received  the 
first  fruits  of  the  Spirit,  expect  it  with  certain  hope,  the  Spirit  strengthening  them  and 
instructing  them  how  to  pray.  He  declares,  likewise,  that  the  incomparable  charily  of 
God  was  manifested  towards  them  in  Christ,  and  affirms,  that  nothing  can  separate 
them  from  the  charity  of  God,  which  is  in  Christ  Jesus. 

1.  There  is  now,  therefore,  no  condemnation^  for  those  who  are 
in  Christ  Jesus,^  who  walk  not  according  to  the  flesh.^ 

'  Controlling  power,  impulse. 

2  Aiming  at  making  me  captive.  "As  the  commandment  is  not  evil,  although 
sin  took  occasion  from  it,  so  neither  is  the  nature  of  the  flesh,  although  sin  assails 
us  through  it."     St.  Chrysostom. 

*  By  hypallage  for,  this  body  of  death — this  mortal  body — this  body  which  is 
an  occasion  of  temptation  and  spiritual  death. 

*  G.  P.  "I  give  thanks  to  God."  The  Vulgate  reading  is  found  in  some  ancient 
manuscripts,  as  in  those  of  Clermont  and  St.  Germain,  and  in  many  Latin  fathers. 
Many  eminent  critics  have  espoused  it.  St.  Chrysostom  has  the  common  reading, 
although  his  interpretation  favours  the  other.  "  See  how  he  shows  that  the  aid 
of  grace  is  necessary,  and  that  the  works  of  the  Father  and  Son  are  common." 

^  He  still  speaks  in  the  person  of  fallen  man.  He  does  not  seem  to  describe 
his  own  state.  The  same  person  who  resists  the  rebellion  of  the  flesh,  is  in  mind 
subject  to  God. 

^  There  remains  no  guilt  to  be  punished.  The  rebellion  of  the  flesh  cannot 
defile  them,  wh6n  they  involuntarily  sufi'er  it.  "He  shows  clearly  that  there  is 
no  condemnation  on  account  of  carnal  inclinations,  if  we  do  not  yield  to  them  by 
sinning."     St.  Augustin,  Prop.  ep.  Rom. 

■^  Christians — believers  in  Christ,  incorporated  with  him  by  baptism. 

8  This  clause  is  wanting  in  five  of  the  Uncial  manuscripts.  G.  P.  add:  "but 
according  to  the  spirit."     The  Alexandrian  manuscript  and  those  of  Clermont 


198  THE    EPISTLE 

2.  For  the  law  of  the  spirit  of  life^  in  Christ  Jesus  hath  freed 
me  from  the  law  of  sin  and  death. ^ 

3.  For  what  was  not  possible  to  the  law,^  in  that  it  was  weakened 
through  the  flesh  :^  God*  sending  His  own  Son  in  the  likeness  of 
sinful  flesh,^  even  of  sin,'''  condemned  sin  in  the  flesh,^ 

4.  That  the  justification  of  the  law^  might  be  fulfilled  in  us,  who 
walk  not  according  to  the  flesh,  but  according  to  the  Spirit. 

5.  For  they,  who  are  according  to  the  flesh,  relish^°  the  things 
that  are  of  the  flesh.  But  thej,  who  are  according  to  the  Spirit, 
relish  the  things  that  are  of  the  Spirit. 

6.  For  the  carnal  mind"  ^s^^  death  :  but  the  spiritual  mind^^  life 
and  peace. 

and  St.  Germain,  as  also  the  Peschito,  Arabic  (Erp.),  and  Armenian  versions,  are 
without  this  addition,  -which  is  borrowed  from  the  fourth  verse.  Not  all  Chris- 
tians are  free  from  the  guilt  of  concupiscence,  but  those  only  who  walk  not  ac- 
cording to  the  flesh.  "Because  it  might  be  objected  that  many  sin  even  after 
baptism ;  on  this  account  he  hastens  to  qualify  his  statement,  and  he  does  not 
say  simply,  'for  those  who  are  in  Christ  Jesus,'  but  for  those  who  walk  not 
according  to  the  flesh."     St.  Chrysostom. 

•  The  impulse  to  virtuous  action  proceeding  from  the  Holy  SiDirit  who  gives 
life  to  the  soul — the  grace  of  the  Holy  Spirit.  "  He  here  calls  the  Spirit  the  law 
of  the  Spirit."     St.  Chrysostom. 

2  By  pardoning  past  sin,  and  strengthening  him  to  resist  lust. 

^  This  is  rightly  rendered  by  the  Vulgate,  as  Bloomfield  remarks  ;  the  genitive, 
which  is  in  the  text,  after  such  adjectives  as  iS'uvJ.Toc  having  the  force  of  the  dative. 

''  Through  the  frailty  of  those  to  whom  it  was  proposed :  "he  does  not  ascribe 
weakness  to  the  law,  but  to  the  flesh."     St.  Chrysostom. 

^  Accomplished. 

^  Made  to  the  likeness  of  flesh.  The  likeness  was  true,  but  His  flesh  was  sin- 
less: "for  Christ  had  not  sinful  flesh,  but  sinless,  like  to  ours  which  is  sinful, 
the  same  naturally  as  ours."     St.  Chrysostom. 

''  On  account  of  the  expiation  oflPered, — the  victim  for  sin,  which  was  Christ. 

s  Destroyed  its  power — gave  to  man  a  power  of  resisting  it:  "as  if  he  said, 
convicted  it  of  having  greatly  sinned,  and  then  condemned  it."  St.  Chrysostom. 
Sin  is  represented  as  a  culprit  found  guilty. 

^  That  to  which  the  law  pointed;  but  which  it  could  not  accomplish:  "the 
end,  scope,  object."     St.  Chrysostom. 

'"  Think  on — relish — love.  The  Rhemish  translators  have:  "  are  aff"ected  to." 
It  is  difficult  to  express  the  full  force  of  the  term. 

"  T6  •pp6viifA!t.  Sentiment — affection.  "  He  indicates  the  gross  inclinations  of 
the  mind,  and  designates  them  by  the  worse  name,  as  he  is  wont  to  style  flesh 
even  the  whole  man  endowed  with  a  soul."     St.  Chrysostom. 

'^  The  Hebrew  writers  frequently  omit  the  verb.  Carnal  affection — inordinate 
love  of  the  world  brings  death  to  the  soul. 

•3  Sentiment — affection  inspired  by  the  Holy  Ghost.  "  He  here  indicates  the 
spiritual  disposition."     St.  Chrysostom. 


TO    THE    ROMANS.  199 

7.  Because  the  carnal  mind  is  at  enmity^  with  God :  for  it  is 
not  subject  to  the  law  of  God :  for  neither  can  it  be.^ 

8.  And  those,  who  are  in  the  flesh,^  cannot  please  God. 

9.  But  ye  are  not  in  the  flesh,  but  in  the  Spirit  :'^  if,  however, 
the  Spirit  of  God  dwell  in  you.^  But  if  any  man  hath  not  the 
Spirit  of  Christ,  he  is  not  His.^ 

10.  But  if  Christ  be'  in  you,  the  body  indeed  is^  dead,  because 
of  sin,  but  the  Spirit  liveth,^  because  of  justification. 

11.  But  if  the  Spirit  of  Him,  who  raised  up  Jesus  from  the  dead, 
dwell  in  you ;  He,  who  raised  Jesus  Christ  from  the  dead,  will 
also  quicken  your  mortal  bodies, ^°  because"  of  His  Spirit  who 
dwell eth  in  you. 

12.  Therefore,  brethren,  we  are  debtors^^  not  to  the  flesh,  to  live 
accordino;  to  the  flesh. 


'  Is  opposed  to  God. 

2  Carnal  affection — sensuality — is  in  essential  opposition  to  the  Divine  law. 
"  He  thus  styles  gross  earthly  thoughts,  tending  to  the  things  of  this  life,  and  to 
evil  actions."     St.  Chrysostom. 

^  Who  are  slaves  to  sensuality.  "By  the  flesh,  he  here  means  not  the  body, 
nor  the  substance  of  the  body,  but  a  carnal  and  worldly  life,  full  of  luxury  and 
licentiousness,  which  makes  the  whole  man  flesh."     St.  Chrysostom. 

■*  The  pure  of  heart  are  not  in  the  flesh,  because  they  are  not  governed  by 
carnal  appetite.  "  The  spiritual  man  is  not  even  in  the  flesh,  being  already  as 
an  angel,  soaring  up  to  heaven,  merely  bearing  around  with  him  the  body.  As  the 
iron  in  the  fire  becomes  as  fire,  although  it  retains  its  own  nature,  so  the  flesh  of 
the  faithful,  and  of  spiritual  persons,  is  at  length  clothed  with  that  power,  and 
becomes  altogether  spiritual,  crucified  in  every  respect,  and  borne  on  the  wings 
of  the  soul."     St.  Chrysostom. 

*  As  Christians,  they  were  presumed  to  be  spiritual,  but  this  depended  on  their 
care  to  preserve  the  grace  of  the  Holy  Spirit. 

^  He  who  has  not  the  Holy  Ghost,  who  is  here  called  the  Spirit  of  Christ, 
dwelling  in  him,  does  not  belong  to  Christ — he  has  forfeited  the  privileges  of  his 
Christian  profession. 

"^  The  verb  is  wanting  in  the  text. 

^  The  same  ellipsis  occurs.  The  body  is  dead,  inasmuch  as  its  lusts  are  mortified. 

9  Lit.  "life."  The  spirit  being  justified,  lives  to  God.  "You  see  how  many 
blessings  flow  from  having  the  Holy  Spirit — to  belong  to  Christ,  to  have  Christ 
Himself,  to  be  a  companion  of  angels  in  combat.  For  this  is  to  deaden  the  flesh, 
to  lead  an  immortal  life,  to  have  the  pledges  of  resurrection,  to  pursue  the  career 
of  virtue  with  facility."     St.  Chrysostom. 

'°  All  will  rise,  but  the  just  are  quickened  and  crowned. 

'•  G.  P.  "  By."    Four  Uncial  manuscripts,  many  in  cursive  character,  and  the 
Peschito,  Arabic  (Erp.),  and  Sahidic  versions,  have  the  Vulgate  reading,  which 
Griesbach  adopts. 
'2  Bound. 


200  THE    EPISTLE 

13.  For,  if  ye  live  according  to  the  flesh,  ye  shall  die :  but  if  by 
the  spirit  ye  mortify  the  deeds  of  the  flesh/  ye  shall  live. 

14.  For  whosoever  are  led  by  the  Spirit  of  God,^  they  are  the 
sons  of  God. 

15.  For  ye  have  not  received  the  spirit  of  bondage  again  in 
fear,^  but  ye  have  received  the  spirit  of  adoption  of  sons,  wherein* 
we  cry,  Abba  (Father).^ 

16.  For  the  Spirit  Himself  beareth  witness  to^  our  spirit,  that 
we  are  the  sons  of  God.^ 

17.  And  if  sons,  heirs  also  :  heirs  indeed  of  God,  and  joint  heirs 
with  Christ  :  yet  so  if  we  suff"er  together,^  that  we  may  be  also 
glorified  together.  • 

18.  For  I  think*  that  the  sufi'erings  of  this  time  are  not  worthy^ 
of  the  glory  to  come,^°  which  shall  be  revealed  in  us. 

1  G.  P.  "of  the  body."  The  Vulgate  reading  is  supported  by  four  Uncial 
manuscripts,  and  by  the  Slavonic  version,  and  is  conformable  to  the  quotations 
of  many  Greek  and  Latin  fathers. 

2  "  He  shows  that  he  wishes  Him  (the  Divine  Spirit),  to  govern  our  life,  as  the 
pilot  steers  the  ship,  and  the  charioteer  guides  the  horses.  He  subjects  to  His 
control  not  the  body  alone,  but  the  soul  herself:  for  he  does  not  wish  her  to  act 
of  herself,  but  he  puts  her  under  the  direction  of  the  Spirit.  Lest  any  trusting  in 
the  gift  of  baptism  should  be  careless  of  their  subsequent  conduct,  he  says,  that 
although  you  have  received  baptism,  if  you  are  not  afterwards  led  by  the  Spirit, 
you  forfeit  the  dignity  with  which  you  had  been  invested,  and  the  prerogative  of 
adoption.  On  this  account  he  did  not  say :  whosoever  have  received  the  Spirit, 
but  '  whosoever  are  led  by  the  Spirit  of  God,'  that  is,  whosoever  throughout  their 
whole  life,  act  thus,  'they  are  the  sons  of  God.'  "     St.  Chrysostom. 

3  2  Tim.  i.  7.  As  the  Israelites  at  Mount  Sinai.  Christians  are  not  under  slavish 
subjection.  "They  were  speedily  punished  or  rewarded — they  did  all  things 
through  fear."     Idem. 

*  Gal.  iv.  5.  With  filial  afiFection  and  confidence.  The  two  terms,  Syriac  and 
Greek,  are  united,  the  former  being  familiar  to  the  Jews,  which  is  explained  by 
the  apostle  for  the  Romans,  who  might  not  know  its  meaning. 

5  P.  "with."  The  verb  is  compounded,  and  may  be  rendered,  "testifies 
together  with;"  but  it  does  not  mean  that  the  Holy  Spirit  unites  with  our  spirit 
in  testifying.     The  testimony  is  borne  to  our  spirit. 

^  The  Divine  Spirit  assures  the  faithful,  that  Christians  are,  by  their  voca- 
tion, the  adopted  sons  of  God.  "  Since  the  Spirit  bears  witness,"  cries  St.  Chry- 
sostom, "  what  room  is  there  for  doubt  ?  For  if  a  man,  or  angel,  or  archangel, 
or  any  other  such  power,  promised  this,  some  might  have  doubted :  but  when  the 
Supreme  Being,  who  bestows  it,  testifies  it  to  us  by  the  very  prayers  which  He 
commanded  us  to  offer  up,  who  can  henceforward  doubt  our  dignity  ?" 

^  With  Christ.  *  I  judge.     It  does  not  imply  mere  conjecture. 

^  They  bear  no  proportion  to  the  glory  of  heaven. 

">  The  words  "to  come"  might  be  omitted,  as  the  Greek  term,  which  is  thus 
translated,  may  be  taken  in  connexion  with  the  verb  to  be  revealed. 


TO     THE     ROMANS.  201 

19.  For  the  expectation  of  the  creature'  waiteth  for  the  revela- 
tion of  the  sons  of  God. 

20.  For  the  creature  Avas  made  subject  to  vanity^  not  willingly,^ 
but  by  reason  of  Him  who  made  it  subject  in  hope  '^ 

'  21.  Because  the  creature  also  itself  shall  be  delivered  from  the 
bondage  of  corruption  into  the  liberty*  of  the  glory''  of  the  chil- 
dren of  God.^ 

22.  For  we  know  that  every  creature  groaneth  and  travaileth  in 
pain  untiP  now. 

23.  And  not  only  it,  but  ourselves  also  having  the  first  fruits  of 
the  Spirit,  even  we  ourselves  groan  within  ourselves,  waiting  for 
the  adoption^  of  the  sons  of  God,  the  redemption  of  our  body.-^" 

24.  For  we  are  saved  by  hope."  But  hope  that  is  seen,  is  not 
hope ;  for  what  a  man  seeth,  why  doth  he  hope  for  ? 

'  Even  the  inanimate  or  brute  creation,  which  is  in  an  imperfect  and  suiFering 
condition,  may  be  said,  by  the  figure  of  prosopopoeia,  to  wait  for  a  better  state, 
such  as  will  take  place  when  the  sons  of  God  shall  be  crowned  with  glory. 

^  The  material  creation  is  subjected  to  many  changes,  which  mark  its  corrup- 
tible condition.  "Wherefore  ?  For  thee,  0  man.  For  because  thou  hast  received 
a  mortal  and  suffering  body,  the  earth  also  was  cursed,  and  it  sent  forth  thorns 
and  brambles."     St.  Chrysostom. 

^  By  a  bold  figure,  will  is  ascribed  to  the  inanimate  and  brute  creation.  As 
all  nature  should  tend  to  its  own  perfection,  the  apostle  intimates  that  the  defects 
and  disorders  perceptible  in  it,  are  not  to  be  considered  as  necessarily  inherent, 
but  rather  as  decreed  by  God  in  punishment  of  original  sin.  "  His  discourse 
becomes  emphatic,  and  he  personifies  the  whole  world,  as  even  the  prophets  do, 
who  represent  the  rivers  as  clapping  their  hands,  and  the  hills  as  leaping,  and 
the  mountains  as  dancing ;  not  that  we  should  imagine  them  to  be  endowed  with 
mind,  or  ascribe  thought  to  them,  but  that  we  may  learn  the  excellence  of  the 
blessings,  which  reach  even  to  things  which  are  inanimate."     St.  Chrysostom. 

*  Hope  is  figuratively  ascribed  to  the  creature,  because  its  present  imperfect 
state  is  to  be  succeeded  by  a  perfect  one.  "On  thy  account  it  shall  again  be 
incorruptible,  for  this  is  the  meaning  of  the  words  '  in  hope.'  "     St.  Chrysostom. 

^  "On  account  of  the  liberty."     St.  Chrysostom. 

®  The  glorious  liberty. 

■^  The  material  creation  shall  share  in  the  glory  of  the  sons  of  God,  inasmuch 
as  it  shall  be  freed  from  corruption,  and  appear  in  renovated  beauty.  2  Peter  iii.  13. 

^  The  same  figure  is  continued.  The  creature  is  represented  as  groaning  with 
the  pains  of  parturition,  under  the  corruption  which  it  suffers. 

9  We  sigh  for  the  full  enjoyment  of  our  privileges  as  adopted  children.  "  Now 
our  condition  is  uncertain  to  our  last  breath,  for  many  who  were  children  have 
become  dogs  and  captives:  but  if  we  depart  with  good  hope,  then  the  gift  will  be 
permanent,  and  manifest,  and  great,  no  longer  liable  to  change  by  death  and  sin." 
St.  Chrysostom. 

1°  Its  exemption  from  misery  and  sinful  inclination,  "  that  is,  perfect  glory. "  Idem. 
"  Our  salvation  is  as  yet  only  in  hope  :   "for  we  have  offered  to  God  this  gift 
only,  faith  in  His  promises  of  future  blessings."     Idem. 


202  THE    EPISTLE 

25.  But  if  we  hope  for  that  which  we  see  not,  we  wait  for  it 
through  patience. 

26.  And,  in  like  manner  also,  the  Spirit  helpeth  our  infirmity  :^ 
for  what  we  should  pray  for,  as  we  ought,  we  know  not :  but  the 
Spirit  Himself  asketh  for  us^  with  unspeakable  groanings.^  ' 

27.  And  He  who  searcheth  the  hearts,  knoweth  what  the  Spirit 
desireth  :*  because  according  to  God,  He  asketh  for  the  saints. 

28.  And  we  know  that  all  things^  work  together  unto  good  to 
those  who  love  God,  to  those  who  according  to  the  purpose*^  are 
the  called,^  the  saints  :^ 

'  G.  P.  "infirmities."  The  singular  number,  as  in  the  Vulgate,  is  preferred 
by  Lachmaun,  conformably  to  the  four  chief  manuscripts,  and  to  the  Peschito 
and  Arabic  versions  :  "  He  shows  that  even  for  this  easy  act  (of  hope)  we  enjoy 
great  assistance."     St.  Chrysostom. 

2  By  moving  us  to  ask.  St.  Chrysostom  understands  it  of  a  supernatural  gift 
of  prayer,  vouchsafed  to  some  individual  for  the  general  advantage.  "  He  who  had 
it,  prayed  for  the  whole  multitude — standing,  he  prayed  for  all,  and  instructed  all." 

^  With  deep  sighs — exciting  in  us  a  wearisomeness  of  life,  a  disgust  of  sensual 
enjoyments,  a  longing  after  heaven.  "  The  soul  which  received  this  gift  prayed 
to  God  with  sighs  and  groans.  He  who  was  endowed  with  this  grace,  standing 
with  much  compunction,  with  many  sighs  coming  from  the  heart,  falling  down 
before  God,  prayed  for  what  was  suited  to  all."     Idem. 

*  The  disposition  or  affection  of  the  Spirit,'"  that  is,  of  the  spiritual  man."  Idem. 

^  Temptations  and  persecutions,  as  well  as  the  ordinary  events  of  life. 

^  Of  God — His  eternal  counsel  and  gracious  decree,  as  St.  Augustin  strongly 
maintains.  St.  Chrysostom,  however,  explains  it  of  the  free  determination  of 
man:  "he  says  purpose,  not  to  ascribe  all  to  vocation."  This  difference  arose 
from  the  difference  of  circumstances  in  which  they  were  placed.  St.  Chry- 
sostom sought  to  arouse  the  faithful  from  torpor,  by  reminding  them  that  their 
salvation  depended  on  the  free  determination  of  their  own  will,  co-operating  with 
Divine  grace.  St.  Augustin,  in  order  effectually  to  oppose  the  Pelagians,  who 
ascribed  all  to  the  free  choice  of  man,  explained  "  the  purpose"  of  the  merciful 
counsel  of  God,  by  which  He  decreed  to  bestow  the  gifts  of  His  grace  on  the  ob- 
jects of  His  gratuitous  love.  The  union  of  both  interpretations  will  guard  us 
against  the  error  of  those  who  deny  free  will,  and  of  those  who  assert  its  suffi- 
ciency for  salvation.  The  same  difference  of  exposition  occurs  throughout  the 
sequel  of  this  epistle,  and  the  same  mode  of  reconciling  these  illustrious  doctors 
may  be  safely  and  successfully  adopted. 

■^  It  is  a  noun,  not  a  participle.  Those  who  have  been  called  by  God  to  the 
faith,  and  to  church  membership  by  baptism  :  "the  call  was  not  attended  with 
necessity  or  compulsion:  all,  therefore,  were  called,  but  all  did  not  obey."  St. 
Chrysostom.  St.  Augustin,  writing  after  the  rise  of  the  Pelagian  errors,  restricted 
the  meaning  of  these  texts  generally  to  those  who  were  specially  called,  to  ex- 
clude the  Pelagian  error,  that  the  call  of  God  was  no  more  than  the  preaching  of 
the  Gospel,  and  that  the  free  will  of  man,  independently  of  any  internal  grace, 
determined  faith,  or  unbelief. 

8  The  epithet  "  saints"  is  not  in  the  text. 


TO    THE    ROMANS.  203 

29.  For  whom  He  foreknew/  He  also  predestinated  to  be  con- 
formable to  the  image  of  His  Son,^  that  He  might  be  the  first-born 
among  many  brothers.^ 

30.  And  whom  He  predestinated,  these  He  also  called  :*  and 
whom  He  called,  these  He  also  justified :  and  whom  He  justified, 
these  He  also  glorified. 

31.  What  then  shall  we  say  to  these  things  ?  if  God  be  for  us, 
who  is  against  us  ?* 

32.  He  who  spared  not  even  His  own  Son,^  but  delivered  Him 
up  for  us  all ;  how  hath  He  not  also  with  Him  given^  us  all  things  ?^ 

*  Whom  He  graciously  regarded  in  His  Divine  foresight.  The  aorist  in  the 
latter  place,  and  throughout,  might  be  rendered  in  the  present  tense,  since  the 
apostle  describes  what  God  does — He  calls,  sanctifies,  and  glorifies -those  whom 
He  foreknew  and  predestined  from  eternity. 

2  In  purity  of  life,  by  dying  to  their  passions,  and  in  the  patient  endurance  of 
sufiFerings,  as  afterwards  in  glory :  "  What  the  Only-Begotten  was  by  nature, 
they  became  by  grace."     St.  Chrysostom. 

3  Christ,  at  the  head  of  the  elect,  deigns  to  appear  as  their  eldest  brother. 

*  The  Divine  decree,  guided  by  foreknowledge,  leads  to  the  call  to  the  faith, 
which  is  followed  by  actual  justification,  the  preparation  for  glory.  This  is  the 
order  of  Providence  :  but  not  all  who  are  called,  are  justified,  for  few  are  chosen 
out  of  the  many  who  are  called,  since  many  resist  the  call,  and  others  fail  in  the 
necessary  dispositions  to  profit  by  it.  Not  all  who  are  justified  are  glorified,  be- 
cause many  fall  away  in  time  of  temptation.  St.  Chrysostom  explains  the  glori- 
fication, of  grace,  adoption,  and  the  gifts  of  the  Holy  Spirit ;  and  the  Syriac  inter- 
preter understands  it  of  miraculous  gifts  attending  the  imposition  of  hands  by  the 
apostles.  St.  Augustin  follows  out  his  usual  line  of  interpretation,  and  observes  : 
"  Not  all  who  are  called,  are  called  according  to  the  purpose;  for  this  purpose 
appertains  to  the  foreknowledge  and  predestination  of  God :  nor  did  He  predestine 
any  one,  unless  He  foreknew  that  he  would  believe,  and  follow  His  call."  Exp. 
Prop,  ad  Eom. 

5  "The  whole  world — tyrants  and  populace,  kindred  and  fellow-citizens — are 
against  us  :  but  far  from  hurting  us,  they  become  involuntary  occasions  of  our 
being  crowned,  and  instruments  of  many  blessings ;  the  wisdom  of  God  turning 
their  designs  to  our  salvation  and  glory."     St.  Chrysostom. 

^  Not  an  adopted  son.  "  He  suflJciently  intimates  that  our  Lord  is  styled 
'  Only  Begotten,'  in  a  difi"erent  sense  from  that  in  which  He  is  styled  '  first-born :' 
for  where  He  is  called  '  only-begotten,'  He  has  no  brothers,  but  He  is  naturally 
the  Son  of  God,  the  Word  in  the  beginning,  by  whom  all  things  were  made.  But 
in  reference  to  the  assumption  of  human  nature,  and  the  mystery  of  the  Incar- 
nation, by  which  He  has  vouchsafed  to  call  us,  who  are  not  children  by  nature, 
to  the  adoption  of  sons.  He  is  styled  first-born  with  the  addition  of  brethren." 
St.  Augustin,  Exp.  Prop.  ep.  ad  Rom. 

'  The  text  has  the  future  tense :  but  Hellenistic  writers  use  the  tenses  with 
great  latitude. 

*  Since  Christ  died  for  all,  Jew  and  Gentile  can  obtain  through  Him  all  things 
necessary  for  salvation. 


204  THE    EPISTLE 

33.  Who  shall  bring  accusation  against  the  elect  of  God  ?^  Grod 
who  justifieth.^ 

34.  Who  is  He  that  condemneth  ?  Christ  Jesus,^  who  died, 
yea  who  is  risen  also  again,  who  is  at  the  right  hand  of  God,  who 
also  intercedeth  for  us.^ 

35.  Who  then  shall  separate  us  from  the  charity  of  Christ  ?^ 
tribulation  ?  or  distress  ?  or  famine  ?  or  nakedness  ?  or  danger  ? 
or  persecution  ?  or  the  sword  ? 

36.  (As  it  is  written  :  "  For  thy  sake  we  are  put  to  death  all  the 
day :  we  are  accounted  as  sheep  for  the  slaughter."^) 

37.  But  in  all  these  things  we  overcome,  because  of  Him  who 
hath  loved  us. 

38.  For  I  am  sure  that  neither  death,'''  nor  life,^  nor  angels,^ 
nor  principalities,  nor  powers,^"  nor  things  present,  nor  things  to 
come,"  nor  might,^^ 

'  Why  allege  the  crimes  committed  by  the  Gentiles  previous  to  baptism,  since 
God  mercifully  cancels  them  ? 

2  Who  dares  condemn  those  whom  God  justifies  by  pardoning  them  ? 

^  G.  P.  omit  "  Jesus."  It  is,  however,  found  in  four  Uncial  manuscripts,  and 
in  the  Memphitic,  Ethiopic,  and  Armenian  versions. 

"•  No  condemnation  is  to  be  feared  if  we  flee  to  Christ,  who  died  to  expiate 
sins,  and  who  being  risen  again,  is  in  glory,  and  pleads,  through  His  own  blood, 
in  our  behalf.     Heb.  vii.  25. 

''  St.  Chrysostom  understands  this  as  a  mode  of  declaring  the  love  which  Christ 
bears  to  us:  "for  He  who  is  life  and  the  fountain  of  all  blessings,  and  whose 
power  is  the  same  as  that  of  the  Father,  and  who  raises  up  the  dead,  and  gives 
life,  and  does  all  other  things,  how  does  He  need  prayer  to  help  us  ?  Having  by 
His  own  power  rescued  us  from  a  desperate  state,  and  from  condemnation,  and 
made  us  just  men  and  children  of  God,  and  led  us  forward  to  supernal  honours, 
and  accomplished  things  unhoped  for,  how  should  He  need  prayer  for  easier 
matters,  after  He  had  accomplished  all  things,  and  placed  our  nature  on  a  royal 
throne  ?  You  see  that  everything  shows  that  He  is  said  to  intercede  for  no  other 
reason,  but  to  show  us  the  warmth  and  intenseness  of  His  love  for  us."  St.  Chry- 
sostom. 

6  Ps.  xliii.  22. 

■^  The  terrors  of  death. 

^  The  hope  of  life. 

^  Fallen  angels  strive  to  separate  man  from  Christ.  St.  Chrysostom,  how- 
evei*,  understands  it  of  good  angels  :  "he  said  this,  not  that  angels  or  the  other 
powers  would  attempt  it,  but  he  wished  to  show  his  love  for  Christ  in  exagge- 
rated language." 

'"  These  names  may  be  given  to  angelic  spirits,  and  even  to  demons ;  some  un- 
derstand them  of  the  civil  powers.  "Neither  the  tyrant,  nor  mobs,  nor  troops  of 
demons,  nor  the  devil  himself  could  prevail  over  them."     St.  Chrysostom. 

'•  Present  or  future  evils. 

'^  This  word  is  wanting  in  G.  P.,  but  it  is  found  in  the  manuscripts  of  Clermont 


TO    THE    ROMANS.  205 

39.  Nor  height/  nor  depth,^  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  charity  of  God,  which  is  in  Christ 
Jesus  our  Lord.^ 


CHAPTER  IX. 

Se  asserts  that  the  promises  made  by  Ood  to  the  sons  of  Abraham  have  not  been  defeated 
by  the  fall  of  the  Jeios,  lohich  he  greatly  laments,  since  the  promises  were  not  directed 
to  the  carnal  descendants  of  Abraham,  but  to  those,  whether  Jews  or  Gentiles,  who, 
by  the  gratuitous  election  of  Ood,  are  made  children  of  Abraham,  by  faith.  God  has 
mercy  on  whom  He  wills,  and  hardens  whom  He  wills.  The  Jews  having  sought  jus- 
tice not  through  the  faith  of  Christ,  lohom  they  rejected,  but  by  the  loorks  of  the  laiv, 
have  been  left  in  their  iniquity,  whilst  the  Gentiles  are  justified  by  the  faith  of  Christ. 

1.  I  speak  the  truth  in  Christ,  I  lie  not:  my  conscience  bear- 
ing me  witness  in  the  Holy  Ghost  :■* 

2.  That  I  have  great  sadness  and  constant  sorrow  in  my  heart. 

3.  For  I  wished  myself  to  be  an  anathema^  from-'  Christ  for 
my  brethren,  who  are  my  kinsmen  according  to  the  flesh, 

and  St.  Germain.  Simon  judges  it  to  have  been  originally  here,  since  it  is  in  the 
Alexandrian  manuscript,  and  to  have  been  transposed,  and  placed  after  the  prin- 
cipalities. The  same  Greek  term  in  the  singular  and  plursil  form,  is  rendered 
fortitude  and  virtues. 

'  Elevation — prosperity. 

^  Humiliation — adversity. 

^  No  external  cause  or  agent  can  effect  this  separation,  as  long  as  our  will  and 
,  heart  are  opposed  to  it. 

■*  This  solemn  asseveration  is  equivalent  to  an  oath. 

*  The  force  of  the  phrase  is  to  be  as  a  thing  separated,  devoted,  or  accursed — 
as  one  excommunicated.  The  apostle  may  have  felt  ready  to  forego  the  consola- 
tion which  he  enjoyed  by  his  union  with  Christ,  if  he  could  thereby  secure  the 
salvation  of  his  countrymen,  who  were  scandalized  at  the  apparent  failure  of  the 
prophecies.  This  shows  the  sincerity  and  intenseness  of  his  affection  for  them ; 
but  he  could  not,  under  any  circumstances,  wish  to  forfeit  the  grace  of  Christ, 
or  the  hope  of  eternal  beatitude.  "  I  am  tormented,"  he  says,  "  on  account  of 
their  loss,  and  were  it  possible  to  be  separated  and  estranged  from  the  band  of 
Christ's  followers,  not  from  His  love,  God  forbid!  since  he  desired  even  this  from 
love,  but  from  that  enjoyment  and  glory,  I  would  consent  to  it,  in  order  that  my 

Lord  should  not  be  blasphemed I  would  willingly  forego  the  kingdom,  and 

that  ineffable  glory,  and  I  would  endure  the  worst  sufferings,  regarding  the  con- 
solation as  far  greater  than  the  labour,  if  I  did  not  hear  Him  whom  I  love  blas- 
phemed."    St.  Chrysostom. 

6  Simon  thinks  that  the  Hebrew  preposition  o  is  represented  by  uto,  and  that 
it  should  be  rendered,  "  on  account  of."     This  would  remove  the  chief  difficulty, 


206  THE    EPISTLE 

4.  Who  are  Israelites/  to  whom  belongeth  the  adoption  of 
sons,^  and  the  glory,^  and  the  covenant,^  and  the  giving  of  the 
law/  and  the  service/  and  the  promises  : 

5.  Whose  are  the  fathers/  and  of  whom  is  Christ,  according  to 
the  flesh/  who  is  over  all  things  God  blessed  for  ever.     Amen.^ 

6.  Not  as  though  the  word  of  God  hath  failed.^"  For  not  all 
who  are  of  Israel,  are  Israelites :" 

T.  Neither  are  they  who  are^  the  seed  of  Abraham,  all  children  /^ 
but  "in  Isaac  shall  thy  seed  be  called :"" 

8.  That  is,  not  they  who  are  the  children  of  the  flesV^  are  the 


but  it  can  scarcely  be  maintained.  St.  Chrysostom,  taking  the  text  as  it  stands, 
says,  that  the  vehement  love,  -which  the  apostle  bore  to  Christ,  prompted  him  to 
desire  this  separation. 

'  Carnally  descended  from  Israel.     Acts  ix.  2  ;  1  Cor.  xv.  9. 

2  To  them,  before  all  others,  the  privileges  of  sons  would  have  been  imparted, 
had  they  proved  worthy  of  them. 

3  This  is  thought  by  some  to  refer  to  the  Shekinah,  or  bright  cloud  over  the  ark 
of  the  covenant,  from  which  the  Divine  will  was  made  known  to  the  people. 

*  G.  P.  "covenants."  The  Vulgate  reading  is  supported  but  by  few  manu- 
scripts. The  Jews  considered  each  repetition  of  the  covenant  made  with  Abra- 
ham as  a  new  covenant. 

5  The  law  was  given  to  them. 

6  The  rites  by  which  God  was  worshipped. 
'  The  patriarchs. 

8  Christ,  as  man,  is  descended  from  the  same  source,  and  belonged  to  the 
nation  of  the  Israelites.  By  saying,  "  according  to  the  flesh,"  the  apostle  inti- 
mates that  under  another  point  of  view  he  is  not  of  them. 

9  Christ,  with  the  Father  and  the  Holy  Ghost,  is  the  ever  blessed  and  Supreme 
God.  "  Amen."  "  So  be  it"  is  a  confirmatory  term,  added  by  way  of  more  solemn 
asseveration.  Some  regard  this  clause  as  a  doxology :  but  the  context  does  not 
prepare  us  for  this  view,  since  the  exclamation :  "let  God,  who  is  above  all,  be 
blessed  for  ever,"  would  be  an  unnatural  interruption  of  the  statement  of  the 
apostle,  no  reason  appearing  why  it  should  be  introduced.  On  the  contrary, 
having  qualified  his  statement,  that  Christ  was  of  the  Israelitic  nation,  by  adding 
according  to  the  flesh,  it  was  proper  to  refer  to  his  Divine  nature.  Besides, 
when  iuK'.yxTk,  "  blessed"  is  used  by  way  of  predicate,  with  an  optative  verb  ex- 
pressed or  understood,  it  always  precedes  the  noun,  according  to  Hebrew  usage, 
as  Jaspis  remarks.  See  Ps.  Ixvii.  20,  36  ;  2  Cor.  i.  3  ;  Eph.  i.  3.  In  the  text  dio; 
precedes. 

'"  By  their  unbelief. 
'1  In  the  sense  of  the  promises. 

'2  G.  P.  "Neither  because  they  are."     This  is  the  reading  of  St.  Chrysostom. 
13  All  his  children  did  not  enjoy  the  prerogatives  of  sons. 

'*  Gen.  xxi.  12.     The  promise  was  to  be  fulfilled  in  the  posterity  of  Isaac,  not 
in  Ismael,  or  the  sons  of  Cethura. 
'5  Natural  descendants. 


TO    THE    ROMANS.  207 

cliildren  of  God ;  but  they  who  are  children  of  the  promise,  are 
counted  for  seed.^ 

9.  For  this  word  is  of  promise :  "  According  to  this  time  will  I 
come ;  and  Sara  shall  have  a  son."^ 

10.  And  not  only  she ;  but  Rebecca  also  conceiving  at  once^  of 
Isaac  our  father : 

11.  For  when  they  were  not  yet  born,'*  or  had  done  any  good 
or  evil  (that  the  purpose  of  God,  according  to  election,^  might 
stand.) 

12.  Not  of  works,  but  of  Him  who  calleth,  it  was  said  to  her : 

13.  "  That  the  elder  shall  serve  the  younger,"^  as  it  is  written: 
"Jacob  I  have  loved  ;  but  Esau  I  have  hated.  "^ 

14.  What  shall  we  say  then  ?  is  there  injustice  with  God  ? 
God  forbid. 

15.  For  He  saith  to  Moses :  "  I  will  have  mercy  on  whom  I 
have  mercy ;  and  I  will  show  mercy  to  whom  I  will  show  mercy. "^ 


•  By  limiting  the  promises  to  the  children  of  Isaac,  God  showed  that  natural 
descent  was  not  to  be  regarded  ;  but  that  His  choice  and  call  were  to  be  attended 
to.     Gal.  iv.  28. 

^  Gen.  xviii.  10.     This  is  a  promise  of  something  not  naturally  to  be  expected. 

'^  Gen.  XXV.  21.  G.  P.  "by  one."  V.  ex  uno  concubitu.  The  ancient  read- 
ing was  probably  concubitum,  conformably  to  the  Greek.  The  case  of  twin 
children  of  the  same  mother,  is  far  stronger  than  that  of  children  of  the  same 
father  by  different  mothers,  to  show  that  the  choice  of  God  was  alone  to  be  re- 
garded. 

*  After  their  conception. 

^  That  it  might  clearly  appear  that  God  chose  freely  the  heir  of  His  promises, 
without  regard  to  the  natural  order.  "He  referred  the  whole  matter  to  the 
knowledge  of  God,  with  which  no  one  dares  contend,  however  frantic  he  may  be. 
'  Before  they  were  yet  born,'  he  says,  '  and  had  done  anything  good,  it  was  said 
to  the  mother:  The  elder  shall  serve  the  younger.'  He  shows  that  nobility  ac- 
cording to  the  flesh  is  of  no  account,  but  that  we  must  regard  virtuous  disposi- 
tion, which  God  knows  before  works."     St.  Chrysostom. 

6  Gen.  XXV.  23. 

■^  Mai.  i.  2,  3.  The  term  hatred  among  the  Hebrews  was  sometimes  used  for  a 
less  degree  of  love.  The  preference  of  Jacob  to  Esau  as  heir,  is  thus  expressed: 
*•  Why  did  God  say  so  ?  Because  He  does  not,  as  men,  await  the  issue  of  things, 
to  see  who  is  good  and  who  is  otherwise,  but  before  the  events  He  knows  who 
is  wicked  and  who  is  good."     St.  Chrysostom. 

^  Exod.  xxxiii.  19.  The  exercise  of  mercy  towards  one  implies  no  wrong  to 
him  who  is  denied  pardon.  St.  Chrysostom  thus  paraphrases  the  text :  "It  be- 
longs not  to  thee,  0  Moses,  to  know  who  are  worthy  of  compassion.  Leave  that 
to  me." 


208  THE    EPISTLE 

16.  Therefore  it  is  not  of  him  who  willeth,  nor  of  him  who  run- 
neth, but  of  God  who  showeth  mercy.^ 

17.  For  the  Scripture  saith  to  Pharao  :  "  That  for  this  pui'- 
pose  have  I  raised  thee  up,  that  I  may  show  My  power  in  thee, 
and  that  My  name  may  be  declared  throughout  all  the  earth. "^ 

18.  Therefore  He  hath  mercy  on  whom  He  will,  and  whom  He 
will  He  hardeneth.^ 

19.  Thou  sayest  then  to  me :  Why  doth  He  yet  complain  ?  for 
who  resisteth  His  will  ?^ 

20.  0  man,  who  art  thou  who  answerest  God  ?^  Doth  the  work 
say  to  him  who  wrought  it :  Why  hast  thou  made  me  thus  1'' 


'  The  object  of  the  apostle  is  to  prove,  that  the  Gentiles  may  be  made  heirs  of 
the  promises  by  faith,  without  any  injustice  to  the  natural  descendants  of  Abra- 
ham. As  Isaac  was  preferred  to  the  other  children  of  Abraham,  and  Jacob  to 
his  elder  brother,  and  as  the  exercise  of  mercy  is  declared  by  God  Himself  to  be 
entirely  dependent  on  His  own  gracious  will,  so  the  Gentiles  may  be  chosen, 
rather  than  the  Jews.  The  promises  belong  not  to  him  who  wills,  or  runs,  of 
himself,  but  to  him  whom  God  mercifully  calls  to  the  faith.  "Tell  me,  0  Jew, 
who  art  perplexed  with  these  difficulties,  and  canst  solve  none  of  them,  why  dost 
thou  trouble  us  regarding  the  call  of  the  Gentiles?  I  indeed  can  tell  you  why 
the  Gentiles  have  been  justified,  whilst  you  have  fallen  away.  What  then  is  the 
reason  ?  Because  they  indeed  by  faith,  but  you  as  by  the  works  of  the  law."  St. 
Chrysostom. 

2  Exod.  ix.  16.  The  sovereign  control  of  God  in  the  dispensation  of  mercy,  is 
confirmed  by  His  economy  in  regard  to  the  wicked.  The  worst  sinners — the 
leaders  of  the  enemies  of  His  people — acquire  power  and  station,  under  a  myste- 
rious arrangement  of  His  Providence,  which  makes  their  attempts  subservient  to 
His  higher  purposes.  Pharao  was  raised  to  the  throne,  although  God  foreknew 
his  impiety  and  cruelty,  which  would  give  occasion  to  a  display  of  Divine  power. 
The  hardness  of  the  heart  of  Pharao,  and  of  his  advisers,  was  the  occasion  of 
great  miracles.  "  He  sufficiently  intimated  tliat  the  obduracy  of  the  heart  of 
Pharao  was  a  consequence  of  his  former  secret  impiety."  St.  Augustin,  Prop.  ep. 
Rom. 

^  God  is  said  to  harden  the  sinner,  whom  He  abandons  to  the  perverseness  of 
his  own  heart.  This  is  done  by  a  secret  but  just  judgment.  The  sinner  by  his 
hardness  and  impenitence,  treasures  up  for  himself  wrath.     Supra  ii.  4. 

*  Who  can  resist  it  ?  The  decree  or  absolute  will  of  God  cannot  be  resisted  : 
He  does  not,  however,  will  the  death  of  the  sinner,  but  rather  that  he  be  con- 
verted and  live.     Ezech.  xviii.  23. 

*  The  apostle  chooses  rather  to  confound  the  temerity  of  man  than  to  satisfy 
the  question.  "  He  checks  his  untimely  interference  and  excessive  curiosity,  and 
he  bridles  his  tongue,  teaching  him  to  know  what  God  is,  and  what  is  man,  and 
how  incomprehensible  is  His  Providence,  surpassing  all  conception,  and  worthy 
of  all  submission."     St.  Chrysostom. 

^  This  figure  is  used  to  vindicate  the  supreme  dominion  of  God  over  His  crea- 
ture ;  but  without  intimating  that  the  similitude  is  to  be  applied  in  every  respect. 


TO    THE    ROMANS.  209 

21.  Hath  not  the  potter  power  over  the  clay,  of  the  same  lump 
to  make  one  vessel  indeed  unto  honour,  and  another  unto  dis- 
honour ?^ 

22.  And  if  God,  willing  to  show  wrath,^  and  to  make  His 
power  known,  endured  with  much  patience,  vessels  of  wrath,  fit 
for  destruction,^ 

23.  That  He  might  show  the  riches  of  His  glory  on  the  vessels 
of  mercy,  which  He  prepared  unto  glory,^ 


Thera  is  an  implied  allusion  to  the  creation  of  the  first  man  out  of  the  slime  of 
the  earth.  "  He  does  not  here  take  away  free  will,  but  he  shows  how  far  we  must 
submit  to  God:  for  we  should  not  call  God  to  account,  no  more  than  the  clay." 
St.  Chrysostom. 

'  As  the  potter  can  fashion  the  clay  in  various  ways,  and  make  vessels  for 
ornament,  or  for  mean  uses,  so  the  apostle  affirms  the  unlimited  control  of  God 
over  man,  which,  however,  must  be  exercised  conformably  to  justice.  There  is 
a  remarkable  resemblance  between  this  passage  and  the  words  of  Wisdom:  "  The 
potter  also  tempering  soft  earth,  with  labour  fashioneth  every  vessel  for  our 
service,  and  of  the  same  clay  he  maketh  both  vessels  that  are  for  clean  uses  and 
likewise  such  as  serve  to  the  contrary :  but  what  is  the  use  of  these  vessels,  the 
potter  is  the  judge."  Wisd.  xv.  7.  See  also  Is.  xlv.  9;  Jer.  xviii.  6.  In  this 
last  passage  God  declares  His  readiness  to  revoke  His  threats,  if  men  be  moved 
by  them  to  repentance.  In  Eccli.  xxxiii.  13,  we  read:  "As  the  potter's  clay  is 
in  his  hand,  to  fashion  and  order  it.  All  his  ways  are  according  to  his  ordering: 
so  man  is  in  the  hand  of  Him  that  made  him,  and  He  will  render  to  him  according 
to  his  judgment."  "  Take  care,"  says  St.  Chrysostom,  "  lest  you  imagine  that 
this  is  said  by  the  apostle  in  reference  to  the  manner  of  creation,  or  to  the  neces- 
sity of  the  determination  of  the  will,  since  it  regards  the  freedom  and  diversity 
of  the  Divine  dispensations  :  for  if  we  understand  it  otherwise,  many  absurdi- 
ties will  then  flow.  If  the  determination  of  the  will  were  here  meant.  He 
would  be  the  author  of  good  and  evil  alike,  and  man  would  be  destitute  of  all* 
efficiency,  and  Paul  would  be  in  contradiction  with  himself,  since  he  everywhere 
crowns  the  free  choice  of  man.  His  only  object  is  to  persuade  the  hearer  to  yield 
unreservedly  to  God,  and  not  to  demand  of  Him  the  reason  of  His  decrees." 

2  To  manifest  His  just  vengeance  against  sinners. 

'  These  words  indicate  Divine  forbearance.  These  vessels  of  wrath  were  such 
by  the  aliuse  of  their  own  free  will  The  Greek  term  signifies,  that  they  were 
fitted  for  destruction  ;  but  this  is  a  Hebrew  mode  of  speech  equivalent  to  "fit." 
St.  Chrysostom  says  of  Pharao,  that  "he  was  prepared  for  destruction  of  himself, 
and  by  his  own  acts,  for  God  omitted  nothing  necessary  for  his  correction." 

*  The  sentence  is  elliptical.  What  injustice  is  there  in  His  forbearance  fol- 
lowed by  punishment,  or  in  His  exercises  of  mercy  towards  some,  whilst  justice 
is  exercised  towards  others  ?  The  vessels  of  mercy  are  those  who  receive  faith 
and  other  Divine  gifts.  "Since  He  awaited  to  lead  Pharao  to  penance,  and  he 
repented  not.  He  bore  with  him  a  long  time,  showing  His  forbearance  and  His 
power  likewise,  if  he  were  disposed  to  profit  in  any  way  by  His  forbearance :  He 
showed  also  His  power  in  punishing  him  when  impenitent."     Idem. 

14 


210  THE     EPISTLE 

24.  Us  whom  also  He  called,  not  only  of  the  Jews,  but  also  of 
the  Gentiles,^ 

25.  As  in  Osee  He  saith :  "  I  will  call  that  which  was  not  My 
people,  My  people ;  and  her  who  was  not  beloved,  beloved ;  and 
her  who  had  not  obtained  mercy,  one  that  hath  obtained  mercy.^ 

26  And  it  shall  come  to  pass,  in  the  place  where  it  was  said  to 
them :  Ye  are  not  My  people  :  there  they  shall  be  called  the  chil- 
dren of  the  living  God."^ 

27.  And  Isaiah  crieth  out*  for  Israel :  "  If  the  number  of  the 
children  of  Israel  be  as  the  sand  of  the  sea,  the  remnant  shall  bef 
saved.^ 

28.  For  finishing  and  cutting  short^  the  word  in  justice ;  be- 
cause a  short  word  shall  the  Lord  make  upon  the  earth."'' 

29.  And  as  Isaiah  foretold :  "  Unless  the  Lord  of  hosts  had 
left  us  a  seed,  we  had  been  as  Sodom,  and  been  like  to  Go- 
morrha."^ 

30.  What  then  shall  we  say  ?     That  the  Gentiles  who  followed 

'  The  apostle  is  labouring  to  account  for  the  call  to  the  faith.  "  He  does  not 
ascribe  all  to  God,  since  if  it  were  so,  nothing  would  have  prevented  the  salvation 
of  all,  but  again  shows  His  foreknowledge,  and  takes  away  the  distinction  of  Jews 
and  Gentiles."     St.  Chrysostom. 

2  Osee  ii.  24  ;  1  Pet.  ii.  10.  The  last  clause  is  not  here  in  the  text,  or  in  St. 
Chi'ysostom,  although  it  is  in  the  prophet. 

^  Osee  i.  10.  The  apostle  shows  that  the  call  of  the  Gentiles  was  foretold  by 
the  prophets.  "  Who  is  it  that  was  not  a  people  ?  The  nations  certainly."  St. 
Chrysostom.  Although  the  prophet  might  be  supposed  to  predict  the  reconcilia- 
tion of  God  with  the  Israelites,  the  prediction  was  doubtless  also  referred  by  the 
Holy  Ghost  to  the  conversion  of  the  Gentiles. 

*  After  the  manner  of  the  prophets,  who  taught  publicly  and  solemnly. 

5  The  small  portion  of  tlie  Jews,  which  escaped  the  sword  of  the  Assyrians, 
and  turned  to  God,  was  a  type  of  those  who  would  embrace  salvation  in  Chkist. 
Isai.  X.  22.  "  Do  you  perceive,"  asks  St.  Chrysostom,  "  that  he  does  not  say 
that  all  will  be  saved,  but  such  as  are  worthy  to  be  saved  ?  For  I  do  not  regard 
the  multitude,  he  says,  nor  does  the  race  so  widely  spread  abroad  interest  me : 
I  save  only  such  as  prove  themselves  worthy."     St.  Chrysostom. 

^  The  participle  is  often  put  for  the  present  indicative  or  future  :  God  shall 
finish  and  cut  short  the  matter  justly. 

■^  The  terms  may  be  understood  of  the  determination  and  decision  of  a  suit,  and 
the  execution  of  a  decree :  or  simply  of  the  bringing  to  an  end,  and  putting  in 
execution  the  Divine  counsel.  -Calvin  and  Simon  explain  it  of  the  Divine  visita- 
tion, by  which  the  Jews  were  reduced  to  a  small  number.  St.  Chrysostom  applies 
it  to  faith,  which  is  simple  in  its  principle:  "  There  is  no  need  of  a  circuitous 
course,  and  of  labour,  and  the  affliction  of  legal  works  :  salvation  may  be  had  by 
a  compendious  method,  for  such  is  faith."     St.  Chrysostom. 

*  Utterly  destroyed. 


TO    THE    ROMANS.  211 

not  after  justice  have  attained  to  justice,  even  the  justice  which  is 
of  faith.  1 

31.  But  Israel  in  pursuing  the  law  of  justice,^  is  not  come  unto 
the  law  of  justice.^ 

32.  Why  ?     Because  not  by  faith,  but  as  it  were  by  works  ;^  for 
they  stumbled  at  the  stumbling-stone. 

33.  As  it  is  written  :    "  Behold  I  put  in  Sion  a  stumbling-stone, 
•and  a  rock  of  scandal  ;^  and  whosoever  believeth  in  Him,  shall  not 

be  confounded."^ 


CHAPTER  X. 

The  aposth  prays  for  the  Jews,  ivho,  he  says,  have  zeal  for  God  and  the  laiv,  but  not 
according  to  knowledge :  for  not  knowing  Christ,  who  is  the  end  of  the  law,  they 
sought  justice  by  the  works  of  the  law.  He  treats  of  the  difference  of  justice  by  the 
toorks  of  the  law  from  that  which  is  of  faith,  which  is  common  both  to  Jeius  and  Greeks 
believing  in  Christ.  The  faith  of  Christ  has  been  preached  everywhere,  and  embraced 
by  the  Gentiles,  ivhilsl  the  Jews  repelled  it. 

1.  Brethren,  the  will  indeed  of  my  heart,  and  prayer  to  God, 
is  for  them^  unto  salvation. 

2.  For  I  bear  them  witness,  that  they  have  zeal  of  God,  but 
not  according  to  knowledge. 

'  The  apostle  reverts  to  the  subject  of  his  discourse,  namely,  the  call  of  the 
nations.  The  Gentiles,  although  not  seeking  justice,  obtained  it  through  Divine 
mercy,  being  graciously  called  to  the  faith. 

2  Calvin  takes  it  to  be  by  hypallage  for  "  the  justice  of  the  law." 

3  The  Israelites  relied  on  the  legal  observances  for  the  attainment  of  justice, 
that  they  might  be  acceptable  with  God:  but  they  did  not  attain  to  it.  "  What 
is  the  reason  ?  Because  not  of  faith,  but  as  by  works  of  the  law.  This  is  the 
manifest  key  to  the  whole  passage."     St.  Chrysostom. 

^  G.  P.  "  of  the  law."  This  is  wanting  in  four  of  the  chief  manuscripts,  and 
in  the  Memphitic  version. 

5  Is.  viii.  14  ;  1  Pet.  ii.  7.  Christ  became  such  to  the  Jews  by  reason  of  their 
pride  and  unbelief. 

^  Is.  xxviii.  16.  The  text  has:  "let  him  not  hasten:"  which  may  indicate 
that  he  may  securely  pursue  his  path:  "  Yea,  see  again  how  confidence  and  the 
general  gift  proceed  from  faith  ?  for  it  is  not  said  of  the  Jews  only,  but  of  the 
whole  race  of  men :  for  every  one,  he  says,  whether  Jew  or  Greek,  Scythian  or 
Thraciau,  or  whosoever  else  believes,  shall  enjoy  m.uch  confidence."  St.  Chry- 
sostom. 

"^  G.  P.  "for  Israel."  This  is  deemed  a  gloss.  Six  Uncial  manuscripts  and 
the  ancient  versions,  as  also  the  Greek  and  Latin  fathers,  have  the  pronoun. 


212  THE     EPISTLE 

3.  For  not  knowing  the  justice  of  God,  and  seeking  to  establish 
their  own/,  they  have  not  been  subject^  to  the  justice  of  God. 

4.  For  the  end  of  the  law  is  Christ,  unto  justice  to  every  one 
who  believeth. 

5.  For  Moses  wrote,  that  the  justice,  which  is  of  the  law,  the 
man  who  shall  do  it  shall  live  in  it.^ 

6.  But  the  justice,  which  is  of  faith,  saith  thus :  "  Say  not  in 
thy  heart,'*  who  shall  ascend  into  heaven?"  that  is,  to  bring  Christ* 
down.* 

7.  "  Or  who  shall  descend  into  the  deep  ?"^  that  is,  to  call  Christ 
again  from  the  dead. 

8.  But  what  saith  the  Scripture  V  "The  word  is  nigh^  in  thy 
mouth,  and  in  thy  heart:"  this  is  the  word  of  faith,  which  we 
preach  :^ 

9.  That,  if  thou  confess  with  thy  mouth  the  Lord  Jesus,  and 


1  G.  P.  "righteousness."  The  noun  is  not  repeated  in  four  Uncial  manuscripts, 
or  in  the  Memphitic  or  Armenian  version :  it  was,  however,  read  by  St.  Chry- 
sostom. 

2  They  did  not  subject  themselves. 

3  Lev.  xviii.  15;  Ezech.  xx.  11.  G.  P.  "  For  Moses  describeth  the  righteous- 
ness which  is  of  the  law,  that  the  man  which  doeth  those  things  shall  live  by 
them."  The  Vulgate  reading  is  conformable  to  the  Parisian  manuscript,  and  to 
the  Memphitic  version,  as  also  to  the  Latin  fathers.  St.  Chrysostom  had  the 
other  reading.  Life  could  not  be  had  by  the  mere  observance  of  the  law,  since 
no  one  fulfilled  it  altogether,  but  it  was  imparted  through  Christ,  who  was  to 
come,  to  such  as  studied  to  observe  it,  in  faith  and  humble  dependence  on  God. 

^  Deut.  XXX.  12.  Moses  anticipates  objections  against  the  observance  of  the 
law,  by  stating  that  it  is  not  necessary  to  mount  the  skies,  or  descend  into  the 
abyss,  in  order  to  fulfil  it.  "  For  what  the  apostle  says  here  of  faith,  Moses  spoke 
of  the  commandment,  showing  that  they  experienced  in  a  high  degree  the  Divine 
bounty  ;  for  you  cannot  say,  that  you  must  mount  to  heaven,  or  cross  the  wide 
ocean,  in  order  to  receive  the  commandments  :  since  God  has  made  easy  for  you 
those  things  which  are  great  and  important."     St.  Chrysostom. 

^  The  apostle  does  not  affirm  that  Moses  had  the  incarnation  of  Christ  in  view, 
when  he  used  this  expression:  but  he  employs  this  language  to  show  that  faith 
does  not  require  the  renewal  of  the  Incarnation  or  Resurrection  ;  but  only  the 
humble  acknowledgment  that  they  have  taken  place. 

^  Into  the  region  of  the  departed. 

'  G.  P.  "what  saith  it  ?"  The  "  Scripture"  is  mentioned  in  the  manuscripts 
of  Clermont  and  St.  Germain,  and  in  other  manuscripts. 

»G.  P.  "thee." 

*  The  apostle  thus  applies  the  words  of  Moses  in  a  sense  which,  although  not 
the  literal  and  primary  meaning,  was  doubtless  intended  by  the  Holy  Ghost. 


TO    THE    ROMANS.  213 

believe  in  thy  heart  that  God  raised  Him  up  from  the  dead,  thou 
shalt  be  saved. ^ 

10.  For,  with  the  heart,  we  believe  unto  justice  :^  but  with  the 
mouth  confession  is  made  to  salvation.^ 

11.  For  the  Scripture  saith :  "  Whosoever  believeth  in  Him,'' 
shall  not  be  confounded." 

12.  For  there  is  no  distinction  between  Jew  and  Greek :  for  the 
same  Lord  of  all  is  rich*  towards  all  who  invoke  Him. 

13.  For  every  one,  whosoever  shall  invoke  the  name  of  the 
Lord,  shall  be  saved.^ 

14.  How  then  shall  they  invoke  Him,  in  whom  they  have  not 
believed  ?  Or  how  shall  they  believe  Him,  of  whom  they  have  not 
heard  ?     And  how  shall  they  hear  without  a  preacher  ? 

15.  But  how  shall  they  preach  unless  they  be  sent  :^  as  it  is 
written :  "  How  beautiful  the  feet  of  those  who  preach*  peace, 
who  preach  good  things."^ 

16.  But  all  do  not  obey  the  Gospel.  For  Isaiah  saith  :  "  Lord, 
who  hath  believed  our  report?"^" 


'  The  Resurrection  is  specified  as  the  great  evidence  of  the  truth  of  the  Chris- 
tian revelation.  He  who  believes  this,  is  supposed  to  embrace  the  entire  doctrine 
of  Chkist. 

^  God  requires  us  to  believe,  which  is  an  act  of  the  mind.  The  Hebrews 
ascribed  to  the  heart  intellectual  operations,  as  well  as  the  affections. 

*  The  honour  of  the  lips  is  also  due  to  God.  Our  external  profession  must  cor- 
respond with  our  convictions. 

^  This  supposes  that  he  lives  according  to  his  faith.  Isai.  xxviii.  16.  The 
scope  of  the  apostle  is,  to  prove  that  Jew  or  Gentile  can  be  saved  through  faith 
in  Christ. 

*  Generous,  bountiful.  The  Greek  participle  jtxoutwv  is  equivalent  to  the  sub- 
stantive verb  with  the  adjective. 

*  Salvation  is  not  secured  by  the  mere  invocation.  The  conduct  must  corre- 
spond.    Joel  ii.  32  ;  Matt.  vii.  21  ;  Acts  ii.  21. 

■^  The  apostle  infers  that  the  good  tidings  of  salvation  were  to  be  proclaimed 
throughout  the  world:  "  Do  you  observe  how  he  points  out  the  preachers  from 
the  manner  of  preaching ;  for  they  went  around  saying  nothing  but  those  ineffable 
good  things,  and  the  peace  which  God  offered  to  mankind."     St.  Chrysostom. 

*  Lit.  "evangelize."  I  follow  AVetham  in  rendering  it  "preach."  The  text 
may  be  literally  understood  of  the  messengers  who  brought  to  the  captive  Jews 
the  news  of  their  liberation,  and  of  their  return  to  their  country. 

^  Isai.  lii.  7  ;  Nahum  i.  15.  Peace  and  good  things,  or  blessings,  are  synony- 
mous. 

'°  Isai.  liii.  1 ;  John  xii.  38.  This  is  quoted  to  show  that  the  unbelief  of  the 
Jews  was  predicted  :  "  You  object  that  all  did  not  obey  the  Gospel.  This  also 
was  foretold  by  Isaiah."     St.  Chrysostom. 


2l4  THE     EPISTLE 

17.  Faith,  then,  is  by  hearing,^  but  hearing  by  the  word  of 
Christ.^ 

18.  But  I  say  :  Have  they  not  heard  ?  And  indeed  their  sound 
hath  gone  forth  to  all  the  earth,  and  their  words  unto  the  ends  of 
the  whole  world.^ 

19.  But  I  say  :  Hath  not  Israel  known?  Moses  first  saith :  "  I 
will  provoke  you  to  jealousy  by  that  which  is  not  a  nation  :  by  a 
foolish  nation  I  will  anger  you."^ 

20.  But  Isaiah  is  bold,  and  saith  :  "  I  was  found  by  those  who 
did  not  seek  Me :  I  have  appeared  openly  to  those  who  sought 
Me  not."' 

21.  But  to  Israel  He  saith  :  "  All  the  day  long  have  I  spread  My 
hands  to  a  people  that  believeth  not,  and  that  contradicteth."^ 


*  Not  by  the  letter  of  the  Mosaic  law,  but  by  the  preaching  of  the  Gospel  of 
Christ  :  "  Since  the  Jews  at  all  times  sought  miracles,  and  ocular  evidence  of  the 
resurrection,  and  many  longed  for  such  proofs,  he  remarks  that  even  the  prophet 
foretold  that  we  must  believe,  by  hearing."     St.  Chrysostom. 

2  G.  P.  "  of  God."  The  Vulgate  reading  is  found  in  three  of  the  chief  manu- 
scripts, and  in  the  Memphitic  version.     St.  Chrysostom  has  the  other  reading. 

3  Ps.  xviii.  5.  This  passage,  which  in  its  obvious  sense  means  that  the  heavenly 
bodies  announce  the  glory  of  the  Creator  to  the  utmost  limits  of  the  universe,  is 
here  quoted  in  its  allegorical  sense,  to  prove  that  the  preaching  of  the  Gospel 
was  to  extend  to  all  nations.  It  was  not  designed  to  prove  its  actual  diffusion  at 
that  time,  although  it  was  widely  spread  :  "  The  world  and  the  extremities  of  the 
earth  heard  ;  and  you  among  whom  the  preachers  spent  so  much  time,  and  whence 
they  were,  did  you  not  hear  ?"     St.  Chrysostom. 

*  Deut.  xxxii.  21.  The  apostle  shows,  that  God  had  forewarned  the  Israelites, 
that  the  nations  which  they  despised,  would  become  objects  of  His  favour.  "They 
saw  those  who  before  were  despised  by  them  enjoying  numberless  blessings:  they 
should  consequently  know,  that  this  is  the  nation  of  which  Moses  spoke."  St. 
Chrysostom. 

5  Isai.  Ixv.  1.  The  prophet  Isaiah  also,  with  still  greater  clearness,  predicted 
that  God  would  reveal  Himself  to  the  Gentiles,  which  had  been  previously  estranged 
from  His  worship.  "Who  then  are  they  who  did  not  seek?  who  are  those  who 
did  not  ask  ?  It  is  plain  that  they  are  not  the  Jews,  but  the  Gentiles,  who  never 
had. known  God."     Idem. 

*  lb.  2.  The  unbelief  and  opposition  of  the  Jews,  notwithstanding  the  gracious 
invitation  of  God  to  the  faith,  are  strikingly  declared. 


TO    THE    ROMANS.  215 


CHAPTER  XL 

God,  of  his  own  gratuitous  election,  reserved  for  Himself  some  of  the  Jewish  people  to  be 
saved  by  faith  in  Christ,  leaving  the  rest  in  their  blindness,  on  account  of  their  unbelief, 
according  to  the  predictions  of  the  prophets,  and  taking  the  Gentiles  in  their  place 
through  His  gratuitous  goodness.  The  apostle  warns  them  not  to  glory  over  the  Jews, 
who,  although  forsaken  for  a  time,  shall  in  the  end  be  converted  to  Christ :  and  he 
bursts  forth  into  expressions  of  admiration  at  the  incomprehensible  wisdom  of  God. 

1.  I  say  tlien :  Hath  God  cast  away  His  pepole  ?  God  forbid. 
For  even  I  am  an  Israelite  of  the  seed  of  Abraham,  of  the  tribe  of 
Benjamin  :^ 

2.  God  hath  not  cast  away  His  people  whom  He  foreknew.- 
Know  ye  not  what  the  Scripture  saith  of^  Elias :  how  he  appealeth 
to  God  against  Israel  'i* 

3.  "  Lord,  they  have  slain  Thy  prophets,^  they  have  dug  down 
Thy  altars,  and  I  am  left  alone,  and  they  seek  my  life."*^ 

4.  But  what  doth  the  Divine  answer^  say  to  him  ?  "I  have  left  to 
Myself  seven  thousand  men,  who  have  not  bent  the  knees  to  Baal."* 

5.  So  therefore  at  this  time  also  a  remnant  is  saved^  according 
to  the  election  of  grace.^° 

'  From  the  fact  that  he  himself  is  an  Israelite,  the  apostle  shows  that  God  has 
not  absolutely  cast  away  all  His  people. 

2  "Who,  He  clearly  knew,  would  be  fit,  and  would  receive  the  faith."  St. 
Chrysostom. 

"  Lit.  "in."  In  regard  to,  or,  in  the  history  of.  The  corresponding  Hebrew 
preposition  may  be  rendered  :  concerning. 

•»  G.  P.  "saying."  This  is  not  found  in  six  Uncial  manuscripts,  including 
the  chief;  or  in  the  Memphitic,  Arabic  (Pol.),  and  Armenian  versions;  or  in  St. 
Chrysostom.     Griesbach  and  other  critics  omit  it. 

5  G.  P.  "and."  This  conjunction  is  wanting  in  four  of  the  principal  manu- 
scripts, and  in  the  Memphitic  version. 

^  3  Kings  xix.  10. 

■^  Oracle. 

8  3  Kings  xix.  18.  "  What  has  this  to  do  with  the  present  question  ?  Much, 
by  all  means :  for  he  shows  thence  that  God  is  always  wont  to  save  the  worthy, 
although  the' promise  may  regard  the  whole  nation."     St.  Chrysostom. 

9  G.  P.  "  There  is  a  remnant."     Their  salvation  is  not  expressed  in  the  text. 
1"  As  God  has  freely  chosen.    The  apostle  affirms  that  the  efi"ectual  call  of  some 

of  the  Israelites  to  the  faith,  must  be  traced  to  the  free  choice  of  God.  "  See," 
observes  St.  Chrysostom,  "  how  each  expression  preserves  its  own  dignity,  and 
shows  the  grace  of  God,  and  the  good  dispositions  of  those  who  are  saved :  for 
by  saying  'election,'  he  showed  their  fitness,  and  by  saying  'grace,'  he  showed 
the  gift  of  God." 


216  THE    EPISTLE 

6.  But  if  by  grace,  not  now  of  works  :^  otherwise  grace  is  no 
more  grace.^ 

7.  What  then  ?  That  which  Israel  sought,  he  hath  not  obtained: 
but  the  electecF  have  obtained  it :  and  the  rest  were  blinded  :^ 

8.  As  it  is  written  :  "  God  hath  given  them  the  spirit  of  stupor  :^ 
eyes,  that  they  may  not  see,  and  ears,  that  they  may  not  hear,^ 
until  this  present  day."^ 

9.  And  David  saith  :  "Let  their  table  be  a  snare,  and  a  trap,  and 
a  stumbling  block,  and  a  retribution  to  them.^ 

10.  Let  their  eyes  be  darkened,  that  they  may  not  see :  and 
bow  down  their  back  always.^" 


^  These  converts  did  not  owe  their  call  to  their  works,  which  of  themselves 
could  have  no  supernatural  value.  The  ceremonial  observances  did  not  entitle 
them  to  this  call.  "If  by  grace,  you  will  ask:  Why  are  not  all  saved?  Because 
you  are  unwilling,  for  grace,  although  it  be  grace,  saves  the  willing,  not  the  un- 
willing, who  constantly  reject  and  war  against  it."     St.  Chrysostom. 

2  G.  P.  "  But  if  it  be  of  works,  then  it  is  no  more  grace,  otherwise  work  is  no 
more  work."  This  clause  is  wanting  in  six  Uncial  manuscripts,  including  the 
Alexandrian  and  those  of  Clermont  and  St.  Germain,  as  also  in  the  Memphitic, 
Armenian,  and  Ethiopic  versions,  and  in  the  most  learned  Greek  fathers :  on 
which  account  the  critics  reject  it. 

''Lit.  "  the  election:"  that  is,  the  part  chosen,  the  elect.  The  apostle  speaks 
throughout  this  epistle  of  those  who  are  chosen  and  called  to  the  faith,  his  object, 
as  explained  by  St.  Chrysostom,  being  to  show,  that  the  promises  made  to  the 
patriarchs  were  fulfilled  in  that  portion  of  the  Jews,  who  embraced  the  Gospel : 
"  He  says  this  with  great  emphasis,  showing  both  the  grace  from  above,  and  their 
own  zeal :  for  not  with  a  view  of  excluding  free  will,  he  says  that  they  obtained, 
but  to  show  the  greatness  of  the  blessings,  and  that  the  greater  part  was  of  grace, 
not  the  whole." 

*  Were  left  in  blindness  and  obduracy.  The  term  originally  means :  were 
made  callous.  The  Hebrews  usually  ascribed  all  things  to  God,  because  all 
things  are  under  the  control  and  direction  of  His  providence. 

*  V.  Compunctionis.  Martini :  di  stupidita.  P.  "slumber."  R.  W.  "insen- 
sibility." The  original  term  is  explained  of  stupor  by  modern  critics.  Calvin 
adopts  the  Vulgate  translation,  and  explains  it  as  implying  the  bitterness  of  gall, 
and  frenzy  in  the  rejection  of  truth.  St.  Chrysostom  understands  the  text,  of  a 
confirmed  vicious  habit,  which  is  practically  irresistible. 

*  Isaiah  vi.  9  ;  Matt.  xiii.  14  ;  John  xii.  40  ;  Acts  xxviii.  26. 
"^  The  apostle  adds  this,  applying  the  text  to  his  own  time. 

*  Ps.  Ixviii.  23.  The  Psalmist,  having  complained  of  his  enemies,  who  had 
given  him  gall  for  food,  and  vinegar  for  drink,  prayed  that  their  table,  that  is 
their  feasts,  might  become  to  them  an  occasion  of  ruin,  in  punishment  of  the 
evils,  which  they  had  inflicted  on  him.  The  apostle  intimates,  that  the  sacrifices 
and  ceremonial  observances  had  become  such  for  the  Jews. 

^  Under  the  image  of  a  slave  bending  under  a  burden,  the  wretched  condition  of 
the  Jews,  punished  by  God,  is  exhibited.    "Do  you  observe,"  asks  St.  Chrysostom, 


TO    THE    ROMANS.  217 

11.  I  say,  then  :  Have  they  so  stumbled,  that  they  should  fall?^ 
God  forbid.  But  by  their  oiFence,  salvation  is^  to  the  Gentiles, 
that  they  may  be  emulous  of  them.^ 

12.  Now,  if  the  offence  of  them  be  the  riches  of  the  world,''  and 
the  diminishing  of  them^  the  riches  of  the  Gentiles,  how  much 
more  their  fulness  ?'' 

13.  For  I  speak  to  you,  Gentiles  f  As  long,  indeed,^  as  I  am 
apostle  of  the  Gentiles,  I  will  honour  my  ministry,^ 

14.  If  by  any  means  I  may  provoke  my  flesh^°  to  emulation," 
and  may  save  some  of  them. 

15.  For  if  the  loss^^  of  them  be  the  reconciliation  of  the  world :" 
what  shall  the  receiving^^  be  but  life  from  the  dead  ?^* 


"  the  precision  with  which  the  prophet  foretold  their  unbelief,  pointed  to  their  con- 
tentious disposition,  and  manifested  the  vengeance  which  was  to  follow,  and  the 
enduring  nature  of  the  punishment  ?" 

'  Fall  away  for  ever.  The  apostle  consoles  them  with  the  hope  of  the  final 
conversion  of  the  Jews. 

2  Or  is  come.  The  verb  is  not  expressed  in  the  text.  The  unbelief  of  the 
Jewish  nation  gave  occasion  to  the  diffusion  of  the  Gospel  among  the  Gentiles. 

^  That  the  Jews  might  be  excited  to  embrace  the  faith,  seeing  it  professed  by 
the  Gentiles.  "  Jesus  came  to  them :  they  did  not  receive  Him,  although  He 
performed  numberless  miracles  :  on  the  contrary,  they  crucified  him.  He  after- 
wards drew  the  Gentiles  to  the  faith,  that  the  honour  thus  bestowed  on  these 
might  rouse  those  from  indifi'erence,  and  He  might  induce  them  to  advance,  taking 
occasion  from  the  rivalry  between  them."     St.  Chrysostom. 

"•  The  occasion  of  the  communication  of  grace  and  spiritual  riches  to  the  world. 

^  Loss — rejection. 

^  Their  entire  conversion  would  gladden  all  nations.  "  He  said  this  to  show 
that  even  the  result  would  be  principally  and  almost  entirely  owing  to  the  grace 
and  gift  of  God."     St.  Chrysostom. 

''He  excites  their  attention  especially:  "He  passes  from  the  Jews  to  the 
Gentiles,  and  he  inserts  some  observations  concerning  them,  with  a  view  of  show- 
ing, that  all  that  which  he  says,  is  intended  to  inspire  them  with  a  spirit  of  mode- 
ration."    Idem. 

*  G.  P.  "inasmuch  as." 

3  Glory  before  God  in  its  fftiits — love  its  exercise. 

'°  Those  of  my  own  nation.  The  tenderness  of  the  expression  is  remarked  by 
St.  Chrysostom :   "He  does  not  say,  my  brethren,  my  kinsfolk,  but  my  flesh." 

"  To  embrace  the  faith  likewise. 

'2  Rejection — the  casting  of  them  away,  on  account  of  their  unbelief:  "  They 
indeed,  were  cast  away  on  account  of  their  folly  :  we  have  been  saved  by  faith 
and  grace  from  above."     St.  Chrysostom. 

13  The  occasion  of  the  reconciliation  of  the  Gentiles  with  God. 

"  Of  them — their  admission  to  the  church. 

'^  They  should  rise  to  life — their  resvirrection  should  fill  the  nations  with  joy. 


218  THE     EPISTLE 

16.  And  if  the  first  fruits  be  holy,  the  kimp^  also :  and  if  the 
root  be  holy,  even  the  branches.^ 

17.  And  if  some  of  the  branches  be  broken,  and  thou,  being  a 
wild  olive,  art  grafted  on  them,  and  made  partaker  of  the  root  and 
of  the  fatness  of  the  olive,^ 

18.  Glory  not  against  the  branches.  But  if  thou  glory,  thou 
bearest  not  the  root,  but  the  root  thee."* 

19.  Thou  "wilt  say,  then :  The  branches  were  broken  off,  that  I 
might  be  grafted  on.* 

20.  Well :  because  of  unbelief  they  were  broken  off.*"  But  thou 
standest  by  faith  f  be  not  high-minded,  but  fear. 

21.  For  if  God  hath  not  spared  the  natural  branches :  lest  per- 
haps He  also  spare  not  thee. 

22.  See  then  the  goodness  and  the  severity  of  God :  on  those, 
indeed,  who  are  fallen,  severity :  but  towards  thee,  the  goodness 
of  God,  if  thou  continue  in  goodness,  otherwise  thou  also  shalt  be 
cut  off.** 


1  The  first  fruits  here  designate  the  dough  first  made  into  bread.  Numbers  xv. 
17,  21.  This  was  offered  to  God;  which  oblation  gave  to  the  whole  lump  of 
dough,  from  which  it  was  taken,  a  character  of  holiness,  as  offered  to  God.  Ap- 
plying this  to  the  Jews,  he  ascribes  a  certain  external  character  of  holiness  to 
the  nation,  since  the  patriarchs  and  other  servants  of  God  might  be  considered 
their  first  friiits.  The  converts  to  Christianity  might  be  viewed  in  the  same  light. 
"  He  here  styles  first  fruits  and  root  Abraham,  and  Isaac,  and  Jacob,  the  pro- 
phets, the  patriarchs,  and  all  who  flourished  under  the  ancient  dispensation ;  but 
he  styles  branches  the  believers  descended  from  them."     St.  Chrysostom. 

^  If  their  ancestors  were  holy,  so  the  descendants  were  capable  of  holiness : 
"  If  the  root  be  holy,  and  they  are  not  holy,  they  are  far  from  the  root."  St. 
Chrysostom. 

^  The  fall  of  the  Jews  and  conversion  of  the  Gentiles  are  represented  under 
this  similitude.  It  was  not,  however,  usual  to  ingraft  wild  olive  on  the  garden 
olive ;  but  the  garden  olive  was  ingrafted  on  the  wild.  The  apostle  employs  the 
image  of  ingrafting,  and  applies  it  as  his  subject  demands,  without  reference  to 
the  ordinary  process. 

*  The  promises  made  to  Abraham  were  the  source  to  which  the  Christian's 
faith  was  referred.     This  patriarch  might  be  considered  the  root  of  Christianity. 

^  The  Gentile  seemed  to  imagine  that  the  rejection  of  the  Jews  was  necessary 
for  his  adoption  into  the  family  of  God. 

®  The  apostle  shows  that  the  Jews  forfeited  their  privileges  through  their  own 
fault. 

''  This  intimates  that  the  Gentile  convert  cannot  ascribe  his  favourable  posi- 
tion to  personal  merit. 

^  The  apostle  applies  this  remark  to  the  individual,  by  which  the  uncertainty 
of  perseverance  is  clearly  declared:  "  for  His  (God's)  favours  are  not  irrevocable, 
if  you  become  negligent."     St.  Chrysostom. 


TO    THE    ROMANS.  •  219 

23.  And  they  also,  if  they  abide  not  still  in  unbelief,  shall  be 
grafted  in:  for  God  is  able  to  graft  them  in  again. ^ 

24.  For  if  thou  wast  cut  out  of  the  natural  wild  olive,  and  con- 
trary to  nature,  wast  grafted  into  the  good  olive,  how  much  more 
shall  they,  who  ar&^  natural,  be  grafted  into  their  own  olive  ?^ 

25.  For,  I  would  not  have  you  ignorant,  brethren,  ^f  this  mys- 
tery^ (that  ye  may  not  be  wise  in  your  own  conceits),  that  blind- 
ness in  part^  hath  happened  in  Israel,  until  the  fulness  of  the 
Gentiles  should  come  in,^ 

26.  And  so  all  Israel  should  be  saved,'  as  it  is  written  :  "  Out  of 
Sion  shall  come  He  who  shall  deliver,  and  shall  turn  away  impiety 
from  Jacob. 

27.  And  this  is  My  covenant  unto  them  :"^  when  I  shall  have 
taken  away  their  sins. 

28.  According  to  the  Gospel  indeed,  enemies  for  your  sake  :^  but, 
according  to  election,  most  dear  for  the  sake  of  the  fathers. ^° 

29.  For  the  gifts  and  calling  of  God  are  without  repentance." 


'  Individual  Jews  may  abjure  their  infidelity,  and  obtain  admission  to  the 
church.  "See  how  great  is  the  freedom  of  the  will!  how  great  the  power  of 
self-determination !  for  none  of  these  things  is  unchangeable,  neither  your  good- 
ness, nor  his  perversity."     St.  Chrysostom. 

'^  The  verb  is  understood. 

"  It  was  easier  for  the  Jew  than  for  the  heathen  to  accept  the  Christian  reve- 
lation, since  it  was  but  the  development  of  the  Abrahamic  covenant. 

*  Secret  and  sublime  truth. 

5  In  regard  to  a  portion  of  the  nation  :  "  He  says  that  the  entire  nation  has 
not  fallen  away,  since  many  have  embraced  the  faith,  and  many  more  will  em- 
brace it."     St.  Chrysostom. 

fi  Until  the  multitude  of  the  nations  should  embrace  the  faith. 

^  The  general  conversion  of  the  Jews  is  to  take  place  after  the  conversion  of 
the  Gentiles. 

8  Isaiah  lix.  20. 

5  The  Jews  became  enemies  to  God  by  rejecting  the  Gospel.  This  furnished 
an  occasion  that  the  Gentiles  might  embrace  it,  God  mercifully  proffering  to  these 
the  blessings  which  the  Jews  rejected. 

'"  As  descendants  of  the  patriarchs,  they  were  objects  of  Divine  favour.  They 
were  a  chosen  race.  Although  they  displeased  God  by  their  unbelief,  they  were 
not  altogether  deprived  of  the  privileges  promised  to  their  fathers. 

"  The  gifts  of  vocation — those  which  accompany  it,  or,  which  are  included  in 
it,  may  be  understood,  according  to  the  figure  hendiadis,  familiar  with  Hellenistic 
writers.  God  does  not  repent  of  the  gifts  which  He  has  decreed  to  bestow :  He 
does  not  retract  His  gracious  call.  All  His  promises  to  the  race  of  Abraham 
shall  be  verified,  however  unworthy  individuals  may  prove  of  them. 


220  THE    EPISTLE 

30.  For  as  ye  also  in  times  past  did  not  believe  God,  but  now 
ye  have  obtained  mercy  through^  their  unbelief: 

31.  So  they  also  now  have  not  believed,  for  your  mercy,^  that 
they  also^  may  obtain  mercy. 

32.  For  God  hath  concluded  all''  in  unbelief,  that  He  may  have 
mercy  on  ali 

33.  0  !  the  depth  of  the  riches  of  the  wisdom  and  knowledge  of 
God  !^  how  incomprehensible  are  His  judgments,^  and  unsearch- 
able His  ways  !^ 

34.  For  who  hath  known  the  mind  of  the  Lord  ?  or  who  hath 
been  His  counsellor  ?^ 

35.  Or  who  hath  first  given  to  Him,  and  recompense  shall  be 
made  him  ? 

36.  For  of  Him,  and  by  Him,  and  in  Him,^  are  all  things :  to 
Him  glory  for  ever.     Amen. 


'  By  occasion  of. 

2  That  you  might  avail  yourselves  of  their  fall,  to  sue  for  mercy. 

^  Their  descendants. 

■*  The  neuter  noun  is  in  St.  Irenseus  and  in  four  Uncial  manuscripts,  as  well  as 
in  the  Vulgate.  In  the  common  text  it  is  masculine.  God  is  said  to  shut  up  all 
in  unbelief,  because  He  suffers  various  classes  of  men  at  different  times  to  disbe- 
lieve, glorifying  His  mercy  in  pardoning  the  repentant  believer.  It  is  not,  how- 
ever, the  act  of  God  which  causes  unbelief,  but  the  perverseness  of  the  human 
heart — the  pride  of  man.  "He  rebukes  and  shows  them  to  be  unbelievers,  not 
that  they  should  continue  in  unbelief,  but  that  He  might  save  some  by  exciting 
them  to  rival  others."     St.  Chrysostom. 

^  0  the  unfathomable  depth  of  Divine  wisdom. 

^  Counsels — decrees. 

■^  Means  to  execute  them. 

*  "  Who  hath  forwarded  the  Spirit  of  the  Lord  ?  or  who  hath  been  his  counsellor, 
and  hath  taught  him?"     Is.  xl.  13.     See  also  AVisdom  ix.  13 ;  1  Cor.  ii.  16. 

^  God  is  the  source  of  all  creatures — by  His  will  and  power  they  were  called 
into  existence,  and  in  Him  and  for  Him  they  subsist. 


TOTHEKOMANS.  221 


CHAPTER  XII. 

He  instructs  the  Romans  to  withdraw  themselves  from  the  vanities  of  the  world,  and  give 
themselves  wholly  to  God,  not  priding  themselves  on  the  gifts  which  they  had  received, 
or  passing  their  bounds;  but  like  members  of  the  same  body,  directing  all  things  to  the 
good  of  the  neighbour,  to  do  good  even  to  their  enemies. 

1.  I  beseech  you  therefore,  brethren,  by  the  mercy ^  of  God, 
that  you  present  your  bodies^  a  living  victim,^  holy,  pleasing  to 
God,''  your  rational  worship.^ 

2.  And  be  not  conformed  to  this  world,  but  be  ye  reformed  in 
the  newness  of  your  mind  :*'  that  ye  may  prove^  what  is  the  good, 
and  acceptable,  and  perfect^  will  of  God. 

3.  For  I  say  by  the  grace  which  is  given  me,®  to  all  who  are 
among  you  :  Not  to  think^°  more  highly  than  it  behooveth  to  think ; 
but  to  think  soberly,  and  to  every  one"  according  as  God  hath 
divided  the  measure  of  faith. ^^ 

'  Lit.  "mercies."     The  Hebrews  use  the  plural. 

*  Yourselves. 

^  The  apostle  exhorts  the  faithful  to  offer  themselves  as  living  victims  to  God, 
being  consecrated  to  His  service.     Philip,  iv.  18. 

■*  Lev.  i.  9;  xiii.  17. 

5  This  is  said  by  way  of  contrast  with  the  immolation  of  brute  animals.  The 
Christian  is  a  rational  victim,  mentally  offered.  "What  is  the  reasonable  wor- 
ship ?     A  spiritual  ministry  ;  a  life  conformed  to  Christ."     St.  Chrysostom. 

"  He  wishes  them  to  conform  their  conduct  to  the  maxims  in  which  they  have 
been  instructed. 

■^  Know  practically.     The  Greek  term  is  used  of  trying  metals. 

^  These  epithets  contain  a  climax.  The  will  of  God  is  good  in  itself.  We 
should  obey  the  Divine  commandments,  and  aspire  after  perfection,  doing  always 
what  may  be  more  agreeable  to  God.  Eph.  v.  17;  1  Thess.  iv.  3.  St.  Chry- 
sostom thinks  that  the  apostle  refers  to  the  Christian  code,  as  contrasted  with  the 
Jewish. 

^  The  grace  of  the  apostolate ;  the  light  which  God  shed  on  him  for  the  in- 
struction of  the  faithful. 

'"  There  is  in  the  Greek  &  paronomasia,  or  play  on  words,  which  is  preserved  to 
some  extent  in  the  Latin,  but  is  with  difficulty  expressed  in  English.  The  first 
Greek  term  means  high  or  proud  sentiment ;  the  second  is  simply  expressive  of 
sentiment ;  the  last  means  a  moderate  or  correct  mode  of  thinking.  Some  proba- 
bly aspired  after  church  offices,  or  affected  superior  knowledge.  "  The  apostle, 
imitating  his  Master,  recommends  humility,  the  parent  of  all  good."  St.  Chry- 
sostom. 

"  These  words  might  be  transposed  so  as  to  read:  "divided  to  every  one." 
Such  transpositions  are  frequent  in  the  writings  of  this  apostle. 

12  Faith  is  essentially  the  same,  being  an  unreserved  assent  to  Divine  revela- 


222  THE     EPISTLE 

4.  For  as  in  one  body  we  have  many  members,  but  all  the  mem- 
bers have  not  the  same  office  ; 

5.  So  we,  being  many/  are  one  body  in  Christ,  and  every  one 
members  one  of  another. 

,      6.  And  having  gifts  differing  according  to  the  grace  which  is 
given  us :  whether  prophecy,  according  to  the  rule'  of  faith, 

7.  Or  ministry,  in  ministering,^  or  he  who  teacheth,  in  doctrine,"* 

8.  ^He  who  exhorteth,  in  exhorting,^  he  Avho  giveth,  in  sim- 
plicity,' he  who  ruleth,  with  carefulness,^  he  who  showeth  mercy, 
in  cheerfulness.^ 

9.  Love,^°  without  dissimulation,  hating  evil,"  cleaving  to  good  : 

10.  Loving^^  one  another  vfith  brotherly  love :  anticipating  one 
another  in  honour  :^^ 

tion :  but  it  is  more  or  less  firm  and  enlightened,  according  as  God  vouchsafes 

His  light.  God  ordinarily  gives  more  abundant  light  to  those  whose  office  re- 
quires them  to  unfold  to  others  the  Christian  truths.  1  Cor.  xii.  11  ;  Eph.  iv.  7. 
"  Because  the  distribution  of  gifts  had  led  many  among  them  and  among  the 
Corinthians,  to  indulge  in  arrogance,  observe  how  he  lays  open  the  cause  of  the 
disease,  and  insensibly  removes  it ;  for,  in  saying  that  it  behooveth  to  think  with 
soberness,  he  added,  according  as  God  hath  divided  to  each  one  the  measure  of 
faith,  he  here  styles  faith  a  gift."     St.  Chrysostom. 

'  Who  are  many. 

2  Lit.  "analogy."  Prophecy  is  here  the  gift  of  teaching  under  supernatural 
illumination.  1  Cor.  xiii.  2.  This  must  necessarily  be  regulated  by  the  known 
principles  of  Christian  revelation :  otherwise  fanaticism  and  enthusiasm  might 
lead  ardent  minds  astray. 

''The  term  literally  means  "  deaconship,"  and  is  sometimes  applied  to  the 
distribution  of  alms,  but  sometimes  to  the  highest  offices  of  the  Christian  minis- 
try. The  gift  is  directed  to  the  proper  discharge  of  the  office.  "  Here  he  men- 
tions what  is  universal,  for  the  apostleship  is  styled  deaconship,  and  every  spiri- 
tual work  is  deaconship."     St.  Chrysostom. 

•*  This  may  be  api)lied  to  an  ordinary  uninspired  teacher  of  revealed  truth. 

5  G.  P.  "or."     It  is  wanting  in  four  Uncial  manuscripts. 

^  This  is  another  office  of  the  Christian  preacher,  to  stimulate  the  faithful  to 
the  practice  of  virtue. 

^  The  distributer  of  alms  should  act  with  simplicity,  that  is,  generosity:  "  For 
it  is  not  enough  to  give,  but  it  is  necessary  to  do  so  generously."    St.  Chrysostom. 

^  Every  superior,  especially  an  ecclesiastic,  should  show  diligeace  in  his  charge. 

^  He  who  relieves  the  sick  or  suffering,  should  do  it  cheerfully :  "  Why  do  you 
exercise  compassion  reluctantly,  and  lose  the  fruit  of  your  good  work?"  St. 
Chrysostom. 

'"  The  sentence  is  ellipticp.l.     Let  your  love  be  unfeigned. 

"  Be  ye  utterly  hating  evil.  The  preposition  prefixed  to  the  verb,  has  an  in- 
tensive force,  as  St.  Chrysostom  remarks.     Amos  v.  15. 

'2  AflFectionate.     Eph.  iv.  3  ;  1  Pet.  ii.  17. 

'^  Eager  to  show  respect,  one  towards  the  other. 


TO    THE    ROMANS.  223 

11.  Not  slothful  in  solicitude :^  fervent  in  the  Spirit:  serving 
the  Lord:^ 

12.  Rejoicing  in  hope  :  patient  in  tribulation  :  instant  in  prayer  : 

13.  Communicating  to  the  necessities  of  the  saints  :^  pursuing 
hospitality.'^ 

14.  Bless  ye  those  who  persecute  you :  bless  ye,  and  curse  not. 

15.  ^Rejoice  with  those  who  rejoice,^  weep  with  those  who  weep: 

16.  Being  of  one  mind,  one  towards  another  -J  not  high-minded,® 
but  consenting^  to  the  humble.    Be  not  wise  in  your  own  conceits. 

17.  Rendering  to  no  man  evil  for  evil :  providing  good  things 
not  only  before  God,  but  also  before  all  men.^° 

18.  If  it  be  possible,  as  much  as  is  in  you,  having  peace  with  all 
men," 

19.  Not  revenging  yourselves,  dearly  beloved,  but  give  place 

'  Not  failing  in  the  vigilance  incumbent  on  those  who  are  charged  with  the 
care  of  others.  P.  "Not  slothful  in  business."  This  sense  is  quite  unsupported 
by  the  context,  as  Bloomfield  remarks. 

2  As  devoted  bondmen.  The  Protestant  translators  here  follow  the  Vulgate. 
The  common  Greek  has  x«/oal,  but  the  manuscripts  of  Clermont,  St.  Germain,  and 
St.  Chrysostom  support  the  other  reading. 

2  By  almsgiving. 

■*  Eagerly  exercising  it.  Heb.  xiii.  2;  1  Pet.  iv.  9.  "  He  does  not  say  prac- 
tising, but  pursuing;  to  teach  us  not  to  wait  that  the  needy  should  apply  to  us, 
but  to  anticipate  their  application,  and  seek  them  out."     St.  Chrysostom. 

*  The  text  is  in  the  infinitive  mood.  It  behooveth,  or  some  such  verb,  must  be 
understood.  Sympathy  in  tlie  joys  and  sorrows  of  others  is  a  result  of  strong 
affection. 

^  G.  P.  "  and."  The  conjunction  is  wanting  in  three  Uncial  manuscripts,  and 
in  the  Armenian  version. 

■^  Entertain  towards  each  other  such  dispositions  as  you  would  desire  should 
be  cherished  towards  you  :  treat  your  inferiors  as  if  they  were  your  equals.  "If 
a  poor  man  come  into  your  house,  treat  him  familiarly ;  do  not  assume  an  air  of 
superiority  on  account  of  your  riches."     St.  Chrysostom. 

8  See  V.  3.  Not  affecting  superior  knowledge;  not  exalting  oneself.  "By 
these  expressions  he  again  rebukes  arrogance,  and  bids  pride  and  haughtiness 
be  far  away."     St.  Chrysostom. 

3  The  verb  signifies  to  be  dragged  away  together  with  a  crowd,  but  it  is  used 
for  yielding,  or  consenting  to.  The  apostle  wishes  us  to  condescend  to  the 
lowest,  and  relieve  them  as  far  as  in  our  power. 

'"  The  Christian  must  not  give  unnecessary  cause  of  censure  by  imprudence, 
even  with  upright  intentions.     2  Cor.  viii.  21. 

'1  The  apostle  intimates  that  despite  of  all  our  efforts,  we  may  not  secure 
peace  with  others.  Heb.  xii.  14.  "  Do  what  depends  on  you,  and  give  no  one 
any  occasion  of  war  and  contention,  whether  he  be  Jew  or  Greek;  but  if  you  see 
piety  assailed,  do  not  prefer  harmony  to  truth;  but  resist  manfully  unto  death." 
St.  Chrysostom. 


224  THE     EPISTLE 

unto  wrath  :^  for  it  is  written :   "  Revenge  is  mine ;  I  will  repay, 
saith  the  Lord." 

20.  But^  '•  if  thy  enemy  hunger,  feed  him  :  if  he  thirst,  give 
him  toiirink.  For  doing  this,  thou  shalt  heap  coals  of  fire  on  his 
head."^ 

21.  Be  not  overcome  by  evil,  but  overcome  evil  by  good. 


CHAPTER  XIIL 

He  exhorts  inferiors  for  conscience  sake  to  obey  their  superiors,  although  they  be  invested 
with  mere  civil  authority,  and  to  give  to  all  what  belongs  to  them.  He  treats  of  the 
love  of  the  neighbour,  to  which  the  whole  law  is  reduced,  and  of  the  time  of  grace, 
that  the  darkness  of  the  law  being  dissipated,  abandoning  their  vices,  they  may  embrace 
the  Christian  virtues. 

1.  Let  every  souP  be  subject  to  higher  powers  :*  for  there  is 


1  Divine  vengeance.  Deut.  xxxii.  So  ;  Eccl.  xxviii.  1,  2,  3 ;  Matt.  v.  39  ; 
Heb.  X.  30.  "Whose  wrath?"  asks  St.  Chr^'sostom ;  "the  wrath  of  God?"  We 
are  commanded  to  leave  the  exercise  of  vengeance  to  God.  Self-defence  is  per- 
mitted to  us,  and  recourse  to  the  public  tribunals,  to  restrain  crime,  is  allowed ; 
but  private  retaliation  is  forbidden,  as  well  as  every  vindictive  feeling. 

*  G.  P.  "therefore."  The  Alexandrian  and  Vatican  manuscripts,  and  the 
Memphitic  version,  are  without  this  particle. 

^  Prov.  XXV.  21.  This  may  have  reference  to  the  severity  of  Divine  justice. 
The  Christian,  by  abstaining  from  revenge,  leaves  his  offender  to  the  chastise- 
ment of  God,  which,  like  hot  coals,  shall  fall  upon  him,  to  torture  and  destroy 
him:  "  He  does  not  merely  threaten,  but  he  represents  the  punishment  in  vivid 
language ;  for  he  does  not  say :  Thou  wilt  be  revenged  of  him  ;  but.  Thou  wilt 
heap  burning  coals  on  his  head."  St.  Chrysostom.  St.  Augustin,  however, 
explains  it  of  the  beneficial  effects  of  kindues-s,  which  may  enkindle  love  in  the 
heart  of  an  enemy. 

*  Every  one.  It  is  a  Hebrew  form  of  speech.  "  He  shows  that  this  is  com- 
manded to  all,  both  to  priests  .and  monks,  not  to  laymen  only.  Although  thou 
wert  an  apostle,  although  thou  wert  an  evangelist  and  prophet,  or  any  other." 
St.  Chrysostom. 

5  Wisdom  vi.  4 ;  1  Peter  ii.  13.  The  apostle  speaks  especially  of  the  civil 
authorities. 


TO    THE    ROMANS.  225 

no  power  but  from  God  :^  and  those  that  are,^  are  ordained  by 
God.3 

2.  Therefore  he  who  resisteth  the  power,  resisteth  the  ordi- 
nance of  God.  And  they  who  resist,  bring  on  themselves  damna- 
tion :'* 

3.  For  princes  are  not  a  terror  to  the  good  work,^  but  to  the 
evih  Wilt  thou  then  not  be  afraid  of  the  power  ?  Do  good,  and 
thou  shalt  have  praise  from  the  same. 

4.  For  he  is  the  minister  of  God^  to  thee  for  good.  But  if 
thou  do  evil,  fear  :  for  he  beareth  not  the  sword  in  vain.^  For  he 
is  the  minister  of  God :  an  avenger  unto  wrath^  on  him,  who  doeth 
evil. 


'  Whatever  may  be  the  immediate  source  of  power,  whether  popular  will,  or 
personal  ambition,  or  conquest,  its  original  source  is  God,  who  wills  that  men 
live  in  society,  and  gives  to  rulers  the  necessary  authority  to  preserve  social 
order.  "Is  every  ruler  constituted  by  God  ?  I  do  not  say  this,  the  apostle 
observes ;  for  I  am  not  now  speaking  of  individual  rulers,  but  of  government 
itself;  and  I  say  that- the  wisdom  of  God  has  decreed  that  there  should  be  magis- 
trates, and  rulers,  and  that  some  should  govern,  and  others  obey,  and  that  all 
things  should  not  be  left  to  proceed  by  chance,  and  without  order ;  so  that  the 
people  be  carried  to  and  fro,  like  the  waves  of  the  sea.  Therefore  he  did  not  say : 
There  is  no  ruler  but  from  God;  but  he  spoke  of  the  thing  itself:  There  is  no 
power  but  from  God."    St.  Chrysostom. 

*  G.  P.  "the  powers  that  be."  Five  of  the  chief  manuscripts,  and  the  ancient 
versions  omit  the  noun,  which  is  marked  as  suspected  by  Schott. 

'  God  has  decreed  that  there  must  be  authorities  charged  with  the  care  of 
government,  and  His  providence  so  controls  all  things,  that  the  actual  rulers  of 
nations  must  be  regarded  as  governing  under  Him.  This  does  not  suppose  any 
special  sanction  of  their  power,  or  their  acts,  beyond  what  order  and  justice 
demand. 

*  G.  P.  "  shall  receive  to  themselves  damnation."  This  may  be  understood  of 
temporal  and  eternal  punishment.  The  Vulgate  interpreter  renders  it  in  the 
present  tense,  according  to  the  known  latitude,  which  Hellenistic  writers  observe 
in  the  use  of  the  tenses. 

5  G.  P.  "  works."  Lachmann  and  Schott,  on  the  authority  of  five  Uncial 
manuscripts,  and  the  versions  and  fathers,  have  the  singular.  The  work  is  put 
for  him  who  does  it. 

fi  This  is  a  sublime  character  in  which  the  civil  magistrate  is  presented,  as 
clothed  with  power  from  God.  "He  is  therefore  in  both  respects  worthy  of 
regard,  because  he  is  sent  by  God,  and  for  this  special  duty."     St.  Chrysostom. 

^  To  no  purpose.  The  sword  is  the  symbol  of  the  power  of  inflicting  death. 
Decapitation  was  a  very  general  mode  of  punishment.  The  apostle  implicitly 
sanctions  capital  punishment.  "Lest  hearing  again  of  punishment,  and  chas- 
tisement, and  the  sword,  you  revolt,  he  tells  you  again,  that  he  fulfils  the  law  of 
God."     St.  Chrysostom. 

^  For  the  execution  of  Divine  justice. 

15 


226  THE    EPISTLE 

5.  Therefore  be  ye  subject  of  necessity/  not  only  for  wrath,^ 
but  also  for  conscience  sake.^ 

6.  For  on  this  account  also  ye  pay  taxes  :  for  they  are  ministers^ 
of  God,  serving*  unto  this  purpose. 

7.  Render  therefore  to  all  their  dues  :^  to  whom  tribute,  tribute ; 
to  ^^hom  custom,  custom :  to  whom  fear,  fear :  to  whom  honour, 
honour/ 

8.  Owe  no  man  anything,  but  to  love  one  another  :^  for  he  who 
loveth  the  neighbour,  hath  fulfilled  the  law.^ 

9.  For  :  "  Thou  shalt  not  commit  adultery  :  thou  shalt  not  kill : 
thou  shalt  not  steal  :^°  thou  shalt  not  covet :"  and  if  there  be  any 
other  commandment,"  it  is  comprised  in  this  word :  "  Thou  shalt 
love  thy  neighbour  as  thyself." 

10.  The  love  of  the  neighbour  worketh  no  evil.^^  Love,  there- 
fore, is  the  fulfilling  of  the  law.^'^ 


'  G.  P.  "  ye  must  needs  be  subject."  Four  Uncial  manuscripts  and  the  Gothic 
version  liave  the  imperative.     No  stress  need  be  laid  on  the  necessity. 

2  Through  fear  of  temporal  punishment. 

3  Because  God  requires  obedience  to  the  constituted  authorities,  which  guard 
order  and  justice.  "Not  only  because  by  resisting,  you  oppose  God,  and  bring 
down  on  yourself  great  evils  from  God  and  man,  but  because  the  ruler  is  a  bene- 
factor in  a  high  degree,  being  the  guardian  of  peace  and  political  order."  St. 
Chrysostom.  St.  Augustin  explains  it  as  meaning:  "  That  you  may  be  certain 
in  your  conscience,  that  you  act  through  love  of  him,  to  whom  you  are  subject 
by  the  command  of  our  Lord." 

*  Aiirouoyo)  3-ssD.  Those  who  are  charged  with  the  worship  of  God  were  so 
called.     The  civil  magistrates  sometimes  shared  in  these  functions. 

*  Lit.  "  persevering." 

6  What  is  due  to  them.     Matt.  xxii.  21. 

'  Reverential  fear  and  respect  are  due  to  those  in  power. 

^  This  debt  cannot  be  fully  discharged. 

9  Regarding  the  neighbour,  as  appears  from  the  examples,  which  he  subjoins. 

'"  G.  P.  "  Thou  shalt  not  bear  false  witness."  This  clause  is  cancelled  by 
Griesbach,  on  the  authority  of  seven  Uncial  manuscripts,  and  of  the  Peschito  and 
Sahidic  versions,  as  well  as  of  some  Greek  and  Latin  fathers.  The  apostle  did 
not  undertake  to  give  a  complete  enumeration.  In  the  order  of  the  command- 
ments he  approaches  the  Greek  arrangement,  although  he  does  not  strictly  follow 
it.     Esod.  XX.  14 ;  Deut.  v.  18. 

"  This  form  of  speech  is  equivalent  to:  every  other  commandment.  Lev.  xix. 
18  ;  Matt.  xxii.  39  ;  Mark  xii.  31  ;  Gal.  v.  14  ;  James  ii.  8. 

'^  G.  P.  "  Love  worketh  no  ill  to  his  neighbour."  Clement  of  Alexandria  has 
the  Vulgate  reading. 

'^  Love  of  the  neighbour  withholds  us  from  inflicting  injury,  and  impels  us  to 
do  him  good.  It  implies,  therefore,  the  perfect  fulfilment  of  the  law  regarding 
him :  it  is  its  sum  and  perfection. 


TO    THE    ROMANS.  227 

11.  And  that/  knowing  the  time  •?  that  it  is  now  the  hour  for 
us  to  rise  from  sleep.^  For  now  our  salvation^  is  nearer  than 
when  we  believed.^ 

12.  The  night^  is  passed,  and  the  day  is  at  hand.  Let  us  there- 
fore cast  off  the  works  of  darkness,  and  put  on  the  armour  of  light. ^ 

13.  As  in  the  day  let  us  walk  becomingly:*  not  in  banquetings 
and  drunkenness,  not  in  chambering  and  wantonness,  not  in  con- 
tention and  jealousy : 

14.  But  put  ye  on  the  Lord  Jesus  Christ,^  and  make  not 
provision  for  the  flesh  in  its  lusts.^° 


CHAPTER  XIV. 

Those  who  are  strong  in  faith  ought  to  cherish  those  who  are  still  weak,  and  not  despise 
them.  No  one  ought  to  judge  another  on  account  of  the  distinction  of  meats  or  days, 
knowing  that  we  all  have  the  same  Lord,  to  whom  we  both  live  and  die,  to  whom  also 
each  of  us  has  to  give  an  account  for  himself:  and  although  no  meat  is  any  longer 
unclean,  no  one  ought  to  eat  anything  either  so  as  to  cause  offence  to  his  brother,  or  to 
act  against  his  own  conscience. 

1.  Now  him  that  is  weak  in  faith  receive  ye,"  not  in  subtile  dis- 
putations.^ 

'  "  Do  ye,"  or  some  like  phrase,  is  understood. 

^  The  circumstances  in  which  we  are  placed. 

'^  This  image  of  awakening  from  sleep,  is  to  urge  them  to  serve  God  with  re- 
newed fervour,  casting  off  all  slothfulness.  "  The  resurrection  is  nigh,  the  formi- 
dable judgment  is  nigh,  the  day  on  which  the  fire  will  be  as  a  burning  furnace, 
is  nigh."     St.  Chrysostom. 

''  To  be  secured  in  death. 

s  When  we  came  to  the  faith. 

^  Of  unbelief  and  carnal  life.    Luke  xxi.  34. 

^  The  dress  to  be  worn  in  the  day,  or  the  weapons  to  be  used  in  defending 
ourselves  against  attacks. 

^  The  Greek  term  contains  an  allusion  to  a  dress  that  fits  well. 

3  By  imbibing  His  maxims,  and  imitating  His  virtues.  Gjil.  v.  16;  1  Peter 
ii.  11.     "  He  who  is  clothed  with  Him,  possesses  all  virtues."     St.  Chrysostom. 

'"  Do  not  follow  carnal  inclination  to  gratify  lust. 

'1  The  Greek  term  here  means  kind  reception  and  treatment,  as  of  a  brother 
Christian.  The  apostle  wishes  the  enlightened  Christian  to  treat  his  weaker 
brother  with  condescension  and  forbearance,  although  he  may  labour  under  some 
erroneous  persuasion,  in  regard  to  minor  matters. 

'2  G.  juh  e/c  S'tdLx.p'^a-it';  StAKoyKr/^a".  V.  non  in  disceptationibus  cogitationum. 
Not  engaging  him  in  subtile  reasonings,  nor  embarrassing  him  by  matters  unne- 
cessary to  his  spiritual  welfare,  and  dangerous  to  his  weakness.     Not  indulging 


228  THE    EPISTLE 

2.  For  one  believeth  that  he  may  eat  all  things  :^  but  let  him 
who  is  weak,  eat  herbs.^ 

3.  Let  not  him  who  eateth,  despise  him  who  eateth  not ;  and 
let  not  him  who  eateth  not,  judge  him  who  eateth  :  for  God  hath 
received  him.^ 

4.  Who  art  thou,  who  judgest  another  man's  servant  ?•*  To  his 
own  lord  he  standeth,  or  falleth  :*  but  he  shall  stand :  for  God  is 
able  to  make  him  stand.® 

5.  For^  one  man  judgeth  between  day  and  day:^  and  another 
judgeth  every  day  :^  let  each  one  abound  in  his  own  sense.^° 


in  strife  about  matters  indifferent  in  themselves.  The  apostle,  as  St.  Chrysostom 
remarks,  refers  especially  to  the  distinction  of  meats,  to  which  many  Jewish  con- 
verts tenaciously  adhered. 

'  The  Gentile  convert,  or  the  enlightened  Jewish  convert. 

2  The  Jewish  convert  who  scrupled  to  use  any  of  the  meats  forbidden  by  the 
Mosaic  law. 

5  God  took  on  him  the  defence  of  the  convert,  who  used  his  Christian  liberty. 
The  same  verb  is  here  used  as  in  the  first  verse.  It  may  be  explained  also  of  the 
Divine  call  to  the  faith  and  to  church  membership. 

*  As  to  interfere  in  the  judgment  and  punishment  of  the  bondman  of  another 
is  unwarrantable,  so  the  Christian  ought  not  to  judge  his  brother — the  bondman 
of  God.  James  iv.  13.  This  regards  things  which  depend  on  the  intention  of  the 
individual. 

5  To  stand  in  judgment  means  to  be  acquitted,  or  to  succeed  in  the  process ; 
to  fall  is  to  be  condemned. 

^  The  apostle  maintains  that  each  of  those  of  whom  he  speaks,  may  be  justified 
by  the  circumstances,  according  to  his  motives  of  action. 

'  This  particle,  which  is  wanting  in  the  common  text,  is  in  two  of  the  chief 
manuscripts,  and  in  the  Memphitic  version. 

^  Attending  to  the  legal  festivals. 

^  The  enlightened  Christian  knows  that  this  distinction  is  abolished,  and  that 
all  days  are  alike  before  God.  Yet  the  first  day  of  the  week  was  specially  set 
apart  from  the  apostolic  times  for  Divine  worship,  and  other  festivals  were  insti- 
tuted to  celebrate  the  Christian  mysteries. 

'"  Let  each  one  follow  his  own  judgment  in  matters  left  free  by  the  prudent 
economy  of  the  church.  "He  thus  dissipated  the  fears  of  those  who  observed 
the  distinction,  by  saying,  that  the  matter  was  indifferent ;  and  he  checked  the 
ardour  of  those  who  attacked  them,  by  showing  that  it  was  not  necessary  con- 
stantly to  urge  this  matter.  Writing  to  the  Galatians,  he  rigorously  requires  of 
them  knowledge  and  perfection  in  these  things  :  but  here  he  does  not  use  the 
same  severity,  because  the  faith  was  recently  planted  among  them.  Let  us  not 
then  extend  to  all  things  the  maxim:  let  each  one  abound  in  his  own  sense:  for 
when  dogmas  are  in  question,  hearken  to  what  he  says  :  "If  any  one  preach  to 
you  other  than  ye  have  received,  though  he  were  an  angel,  let  him  be  anathema." 
St.  Chrysostom. 


TO    THE    ROMANS.  229 

6.  He  who  respecteth  the  day,  respecteth  it  unto  the  Lord  :^ 
And^  he  who  eateth,  eateth  to  the  Lord  :^  for  he  giveth  thanks  to 
God.  And  he  who  eateth  not,  to  the  Lord  he  eateth  not,^  and  he 
giveth  thanks  to  God.^ 

T.  For  none  of  us  liveth  to  himself,^  and  no  man  dieth  to  himself.^ 

8.  For  whether  we  live,  we  live  to  the  Lord  :^  or  whether  we  die, 
we  die  to  the  Lord.^  Whether,  therefore,  we  live  or  die,  we  are 
of  the  Lord. 

9.  For  to  this  end  Christ  died  and  rose  again  :^°  that  He  may 
have  dominion  both  of  the  dead  and  of  the  living. 

10.  But  whyjudgest  thou  thy  brother?  or  why  dost  thou  despise 
thy  brother  ?  For  we  shall  all  stand  before  the  judgment-seat  of 
Christ." 

11.  For  it  is  written  :  "I  live,  saith  the  Lord,  that  every  knee 
shall  bow  to  Me :  and  every  tongue  shall  praise  God."^^ 

12.  Therefore  every  one  of  us  shall  render  an  account  for  him- 
self to  God. 

13.  Let  us  therefore  no  more  judge  one  another:  but  judge  ye 


'  In  a  religious  spirit — through  reverence  for  the  Divine  institutions.  G.  P. 
add:  "  and  he  that  regardeth  not  the  day.  to  the  Lord  he  doth  not  regard  it." 
This  clause  is  wanting  in  seven  Uncial  manuscripts,  and  in  theEthiopic  and  Mem- 
phitic  versions. 

^  Gr.  P.  omit  the  conjunction,  which,  however,  is  found  in  all  the  chief  manu- 
scripts and  versions,  and  is  therefore  restored  by  Griesbach. 

*  Under  a  conviction  that  it  is  agreeable  to  the  liberty  of  the  Gospel.  He 
thanks  God  for  all  His  gifts,  and  thus  every  creature  is  sanctified  by  prayer  and 
thanksgiving. 

*  He  abstains  through  respect  for  the  Mosaic  enactments. 

5  He  thanks  God  for  the  knowledge  of  His  law,  whereby  he  is  enabled  to  shun 
legal  defilement,  which  was  attached  to  the  use  of  forbidden  meats. 

^  No  true  Christian  lives  after  his  own  fancy,  for  his  own  pleasure  and  in- 
terests. 

'  Our  death  is  dependent  on  God,  who  directs  it  to  His  glory. 

^  According  to  His  law,  and  for  His  glory. 

9  In  submission  to  His  will — in  hope  of  His  mercy. 

'0  G.  P.  "  both  died,  and  rose,  and  revived."  The  first  conjunction  is  wanting 
in  six  of  the  chief  manuscripts,  and  in  the  ancient  versions.  The  last  verb  is 
suspected  by  Schott,  being  wanting  in  two  Uncial  manuscripts,  and  placed  diffe- 
rently in  others. 

"  2  Cor.  V.  10. 

12  Isai.  xlv.  24 ;  Philip,  ii.  10.  The  prophet  has:  "  every  tongue  shall  swear:" 
but  this  was  deemed  an  act  of  praise  and  homage  to  God.  The  prophet  speaks 
in  the  name  of  Jehova,  the  Supreme  Being.  St.  Paul  applies  the  words  to  Christ, 
whose  Divinity  is  thus  declared. 


230  THE    EPISTLE 

this  rather,  that  ye  put  not  a  stumbling-block,  or  a  scandaP  in  a 
brother's  way. 

14.  I  know  and  am  confident  in  the  Lord  Jesus,  that  nothing 
is  of  itself  common,^  but  to  him  who  thinketh  that  anything  is 
common,  to  him  it  is  common.^ 

15.  For,^  if  because  of  meat,^  thy  brother  be  grieved  :  thou 
walkest  not  now  according  to  charity.  Do  not  with  thy  meat 
destroy  him,  for  whom  Christ  died.^ 

16.  Let  not  then  our  good''  be  ill  spoken  of.^ 

17.  For  the  kingdom  of  God  is  not  meat  and  drink  f  but  justice 
and  peace,  and  joy  in  the  Holy  Ghost  :^° 

18.  For  he,  who  in  this"  serveth  Christ,  pleaseth  God,  and  is 
approved  by  men. 

19.  Therefore  let  us  pursue^  the  things,  which  are  of  peace  :^^ 
and  let  us  observe"  one  towards  another,  the  things  which  are  of 
edification.^* 

'  The  two  terms  express  the  same  idea. 

2  Unclean. 

3  On  account  of  his  conscientious  conviction. 

*  Five  Uncial  manuscripts,  as  also  the  Memphitic,  Syriac,  and  Philoxenian 
versions  have  this  particle,  which  is  adopted  by  Lachmann. 

5  If  he  take  scandal  from  the  Christian  liberty  which  the  other  uses — if  his 
perseverance  in  the  faith  be  endangered,  by  witnessing  the  disregard  of  the  Mosaic 
enactments.  "  Do  you  not  value  your  brother  sufficiently  to  abstain  from  meats, 
in  order  to  promote  his  salvation  ?  Cheist  did  not  refuse  to  become  as  a  slave, 
and  to  die  for  his  sake :  will  you  not  forego  the  use  of  meats,  in  order  to  save 
him?"     St.  Chrysostom. 

^  1  Cor.  viii.  11. 

■^  G.  P.  "your  good."  The  first  personal  pronoun  is  in  the  Coptic  and  Syriac 
versions,  as  well  as  in  the  Vulgate.  "  In  this  place  he  styles  '  good'  either  faith, 
or  the  hope  of  rewards  hereafter,  or  perfect  piety."     St.  Chrysostom. 

*  Lit.  "blasphemed." 

9  The  reign  of  Christ  in  the  soul,  or  the  attainment  of  glory,  does  not  depend 
on  the  legal  distinction  of  meats  :  "  as  if  he  said  :  If  you  eat,  does  this  lead  you 
to  the  kingdom  ?"     St.  Chrysostom. 

10  These  are  the  fruits  produced  in  the  soul. 

"  G.  P.  "in  these  things."  Six  Uncial  manuscripts,  the  Memphitic  version, 
and  many  Greek  and  Latin  fathers,  have  the  singular,  which  is  approved  by 
Lachmann.  He  who  in  this  respect  serves  Christ  by  studying  justice,  is  pleasing 
to  God.  * 

12  Study. 

1*  Which  promote  harmony. 

'*  This  verb  is  not  in  the  text :  but  it  is  in  the  manuscripts  of  Clermont  and  St. 
Germain. 

^  Which  tend  to  strengthen  one  another  in  religious  feeling. 


TO    THE    ROMANS.  231 

20.  Destroy  not  tlie  work  of  God^  for  meat.     All  things  indeed 
are  clean :  but  it  is  evil  for  the  man,  who  eateth  with  offence.^ 

21.  It  is  good  not  to  eat  flesh,  and  not  to  drink  wine,^  nor^ 
wherein  thy  brother  is  ofl"ended,  or  scandalized,  or  weakened.* 

22.  Hast  thou  faith  ?*^     Have  it  to  thyself  before  God :  Blessed 
is  he  who  judgeth  not  himself  in  that  which  he  approveth.'' 

23.  But  he  who  distinguisheth,^  is  condemned,  if  he  eat :  be- 
cause not  of  faith.^     For  all  that  is  not  of  faith^°  is  sin. 


CHAPTER  XV. 

The  strong  ought  to  bear  and  correct  the  imperfections  of  the  weak,  not  seeking  their  own 
interests,  but  those  of  the  neighbour,  and  cherishing  mutual  peace.  Christ  preached  to 
the  Jews  in  virtue  of  the  promises  made  to  the  fathers  ;  but  the  apostles  preached  to 
the  Gentiles  through  the  mercy  of  Qpd,  not  in  virtue  of  previous  promises.  Paul 
excuses  himself  for  having  loritten  freely  to  the  Romans  as  the  apostle  of  the  Gen- 
tiles, shoiving  how  he  discharged  this  office.  He  says,  that  he  will  visit  them  also, 
after  he  shall  have  delivered  to  the  church  at  Jerusalem  the  alms  with  which  he  had 
been  entrusted  by  the  Macedonians,  and  asks  them  to  pray  for  him  in  the  mean  time. 

1.  Now  we  who  are  strong,  ought  to  bear  the  infirmities  of  the 
weak,  and  not  to  please  ourselves." 


1  What  Grod  has  wrought  in  the  soul  of  the  believer, — faith  and  obedience.  Do 
not,  on  account  of  the  legal  distinction  of  meats,  expose  him  to  fall  away. 

2  1  Tit.  i.  15.     Giving  occasion  to  the  spiritual  ruin  of  his  weak  brother. 

3  The  drinking  of  wine  used  in  libations  to  the  gods  gave  scandal. 
^  Anything. 

5  These  three  verbs  are  of  nearly  the  same  import.  Wherever  the  action, 
although  in  itself  lawful,  is  likely  to  expose  our  weak  brother  to  spiritual  ruin,  it 
should  be  omitted  through  charity,  when  no  urgent  cause  exists  for  its  performance. 
1  Cor.  viii.  13. 

^  An  enlightened  belief  in  Christian  revelation,  which  gives  a  strong  persuasion 
of  the  lawfulness  of  the  act  in  question.  "  Here  he  designates  by  faith,  not  that 
which  regards  dogmas,  but  that  which  concerns  the  matter  in  question."  St. 
Chrysostom. 

■^  Who  does  not  condemn  in  his  mind  the  action  which  he  undertakes  to  per- 
form. 

*  Who  discriminates  between  meats,  or  who  doubts  of  the  lawfulness  of  using 
them. 

3  Not  acting  with  a  full  conviction  of  the  lawfulness  of  the  act. 

1°  All  that  is  not  done  under  such  conviction  is  sinful. 

"  Not  indulge  self-complacency — not  seek  our  own  pleasure. 


232  THE     EPISTLE 

2.  Let  every  one  of  you^  please^  his  neighbour  unto  good,  to  edi- 
fication.^ 

3.  For  Christ  did  not  please  Himself,^  but  as  it  is  written : 
"  The  reproaches  of  those  who  reproached  Thee,  fell  upon  Me."* 

4.  For  what  things  soever  were  written,^  were  written  for  our 
instruction  :  that  by  patience  and  the  consolation  of  the  Scriptures, 
we  may  have  hope.'' 

5.  Now  the  God  of  patience,^  and  of  comfort  grant  you  to  be  of 
one  mind^  one  towards  another,  according  to  Jesus  Christ. 

6.  That  unanimously  with  one  mouth^°  ye  may  honour  God,  and 
the  Father"  of  our  Lord  Jesus  Christ. 

7.  Wherefore  receive^  one  another,  as  Christ  also  received  you" 
unto  the  glory  of  God." 

8.  For^^  I  say  that  Christ  Jesus  was  minister^*^  of  circumcision 
for  the  truth  of  God,  to  confirm  the  promises  of  the  fathers  : 

'  G.  P.  "of  us."     St.  Chrysostom  has  the  same  reading  as  the  Vulgate. 

2  Study  to  please. 

3  Our  condescension  must  be  confined  to  what  is  morally  correct,  and  it  should 
be  directed  to  the  spiritual  advantage  of  our  neighbour.  Otherwise  it  may  be 
culpable  weakness. 

*  He  did  not  seek  His  own  gratification.  On  the  contrary,  for  our  sake  He 
subjected  Himself  to  reproach  and  suffering  :  "  He  could  have  avoided  reproaches. 
He  could  have  escaped  the  sufferings  which  He  endured,  if  He  wished  to  regard 
His  own  satisfaction  ;  but  He  would  not ;  having  regard  to  our  interest,  He  disre- 
garded His  own  convenience."     St.  Chrysostom. 

^  The  enemies  of  His  Divine  Father  heaped  insults  on  Him. 

®  G.  P.  "before."  The  verb  in  both  places  is  compound  in  the  common  text, 
and  in  St.  Chrysostom :  in  the  latter  place  it  is  in  its  simple  form  in  six  Uncial 
manuscripts,  and  the  ancient  versions.  The  Vulgate  has  it  simple  in  both  places. 
All  the  ancient  Scriptures,  whatever  may  have  been  their  direct  end,  were  in- 
tended for  the  instruction  of  Christians,  by  their  prophetic  relation  to  Christ. 

'^  Our  hope  is  nourished  by  suffering,  and  by  the  Divine  promises  contained  in 
Scripture. 

*  Who  gives  us  power  of  endurance,  consoling  and  strengthening  us. 
^  Of  similar  kind  disposition  one  towards  the  other.     1  Cor.  i.  10. 

'"  Conjointly. 

"  G.  Tov  Blov  ii:ti  TTttTijot.  Who  is  God,  and  who  is  also  Father  of  our  Lord  Jesus 
Christ.     The  conjunction  is  better  omitted  in  English. 

■2  Graciously — kindly. 

"  G.  P.  "us."  Seven  Uncial  manuscripts  and  the  versions  generally  have  the 
Vulgate  reading.  The  apostle  reminds  the  Gentile  converts  of  the  special  grace 
of  their  call  to  the  faith. 

'*  To  Christian  privileges,  which  qualify  us  for  glory. 

'*  G.  Si  P.  "now."  The  Vulgate  reading  is  supported  by  the  seven  chief  manu- 
scripts, and  by  the  Gothic  version. 

"  Lit.  "  deacon."     Christ  ministered  to  the  circumcised  Jews — taught  them, 


TO    THE    ROMANS.  233 

9.  But  that  the  Gentiles  glorify  God  for  mercy/  as  it  is  written  : 
"  Therefore  will  I  praise  thee  among  the  Gentiles,  0  Lord,  and 
will  sing  to  Thy  name."^ 

10.  And  again  hesaith :  "  Rejoice,  ye  Gentiles,  with  His  people."^ 

11.  And  again:  "  Praise  the  Lord,  all  ye  Gentiles  :  and  glorify 
Him,  all  ye  people."'' 

12.  And  again  Isaiah  saith :  "  There  shall  be  a  root  of  Jesse, 
and  He  who  shall  rise  up  to  rule  the  Gentiles,  in  Him  the  Gentiles 
shall  hope."* 

13.  Now  the  God  of  hope^  fill  you  with  all  joy,  and  peace  in 
believing :  that  ye  may  abound  in  hope,  and  in  the  power^  of  the 
Holy  Ghost. 

14.  And  I  myself  also,  my  brethren,  am  assured^  of  you,  that 
ye  also  are  full  of  love,  filled  with  all  knowledge,^  so  that  ye  are 
able  to  admonish  one  another. 

15.  But  I  have  written  to  you,  brethren,  more  boldly  in  some 
sort,^°  as  it  were,  putting  you  in  mind,  because  of  the  grace,  which 
is  given  me  of  God, 

16.  That  I  should  be  the  minister"  of  Christ  Jesus  among  the 
Gentiles  :  sanctifying^^  the  Gospel  of  God,  that  the  oblation^^  of  the 

and  died  to  redeem  them,  in  order  to  fulfil  the  promises  made  to  the  patriarchs, 
and  thus  to  vindicate  Divine  truth. 

'  Not  in  virtue  of  a  strict  promise  on  the  part  of  God,  since  the  promises  were 
made  to  the  race  of  Abraham.  "The  Jews  indeed  had  promises,  although  they 
were  unworthy;  but  you  had  not  even  these;  you  were  saved  through  mere 
mercy."     St.  Chrysostom. 

2  2  Kings  xxii.  50 ;  Ps.  xvii.  50. 

3  Deut.  xxxii.  49.     This  is  quoted  according  to  the  Septuagint. 
*  Ps.  cxvi.  1. 

5  Is.  xi.  10.  Septuagint.  The  root  of  Jesse  is  here  taken  for  what  springs 
from  the  root,  namely,  Him  who  was  to  rise  and  rule  the  Gentiles.  "  He  adduced 
all  these  testimonies,  to  show  that  all  must  unite  in  glorifying  God,  and  to  check 
the  Jew,  that  he  may  not  rise  up  against  the  Gentile,  since  all  the  prophets  call 
on  these."     St.  Chrysostom. 

^  In  whom  you  hope — who  inspires  hope. 

''  Grace.  ^  Confident.  '  Of  sacred  things.  '"  In  some  measure. 

"  "Asmy/ij/Of,  a  sacred  minister,  a  priest,  which  is  the  perpetual  signification  of 
\iiT6vfyuy  and  its  derivatives,  in  the  Greek  versions  of  the  Old  Testament." 
Bloomfield. 

'2  G.  'itpoupyouvra.  As  a  sacred  minister  enacting  the  Gospel — imparting  the 
blessings  which  he  proclaimed.  "Nothing  is  more  certain,"  says  Calvin,  "than 
that  Paul  here  alludes  to  the  sacred  mysteries  which  are  performed  by  the  priest." 
St.  Chrysostom  thus  explains  the  mind  of  the  apostle:  "To  proclaim  and  an- 
nounce the  Gospel  is  my  priesthood :  I  offer  this  sacrifice." 

"  It  implies  sacrificial  oblation.     The  Gentiles  themselves  were  an  offering  pre- 


234  THE    EPISTLE 

Gentiles  may  be  made  acceptable,  and  sanctified  in  the  Holy 
Ghost.  1 

17.  I  have  therefore  glory  in  Christ  Jesus  before  God.^ 

18.  For  I  dare  not  speak  any  of  those  things  which  Christ 
worketh  not  by  me,^  for  the  obedience  of  the  Gentiles,^  by  word 
and  deeds  :^ 

19.  In  the  power  of  signs  and  wonders,  in  the  power  of  the 
Holy  Ghost  :*'  so  that  from  Jerusalem  round  about  unto  Illyricum, 
I  spread^  the  Gospel  of  Christ. 

20.  And  I  have  so  preached  this  Gospel,  not  where  Christ  was 
named,  lest  I  should  build  on  another  man's  foundation,^  but  as  it 
is  written : 

21.  "  They  to  whom  He  was  not  spoken  of,  shall  see :  and  they 
who  have  not  heard,  shall  understand."^ 

22.  For  which  cause  also  I  was  hindered  very  much  from  coming 
to  you,  and  I  have  been  prevented  hitherto. 

23.  But  now  having  no  longer  place  in  these  countries,^"  and 
having  a  desire  these  many  years  past  to  come  to  you : 

24.  When  I  shall  begin  to"  take  my  journey  into  Spain, ^  I  hope 

sented  to  God  by  the  apostle:  "That  the  souls  of  the  disciples  be  acceptable." 
St.  Chrysostom. 

'  The  believers  are  as  victims  consecrated  by  the  Holy  Ghost. 

2  In  the  things  which  regard  God.  The  apostle  only  glories  that  he  may  be 
serviceable  to  others. 

^  He  makes  no  vain  boast,  he  states  only  facts.  "Observe  how  earnestly  he 
labours  to  show  that  all  things  are  of  God,  and  nothing  of  himself :  for  whether 
I  speak,  or  act,  or  perform  miracles,  it  is  He  who  doth  all  things — the  Holy 
Ghost  doth  all  things."     St.  Chrysostom. 

■^  To  lead  the  Gentiles  to  embrace  the  faith. 

5G.  P.  "deed." 

^  G.  P.  "  Spirit  of  God."  Six  of  the  chief  manuscripts,  and  many  in  cursive 
characters,  as  well  as  the  Memphitic,  Armenian,  and  Philoxenian  versions,  with  the 
quotations  of  several  Greek  and  Latin  fathers,  support  the  Vulgate  reading,  which 
is  adopted  by  Griesbach. 

^Lit.  "I  filled." 

^  This  is  stated  merely  to  show  the  efficacy  of  the  Divine  word  by  his  ministry. 
"  He  says  this  to  show  that  he  was  a  stranger  to  vain-glory,  and  to  instruct  them 
that  he  undertook  to  write  to  them,  not  from  a  love  of  glory,  or  with  a  view  to  be 
honoured  by  them,  but  to  fulfil  his  ministry,  exercise  his  priesthood,  and  through 
love  of  their  salvation."     St.  Chrysostom. 

^  Is.  lii.  15.  10  Opportunity  to  preach. 

•'  "  Begin  to"  are  not  in  the  text. 

'2  G.  P.  "I  will  come  to  you."  These  words  are  wanting  in  seven  of  the  chief 
manuscripts  and  in  the  ancient  versions,  as  also  in  St.  Chrysostom  ;  and  are  re- 
jected by  most  critics. 


TO    THE    ROMANS.  235 

that  as  I  pass,  I  shall  see  you,  and  be  brought  on  my  way  thither 
by  you,  if  first  in  part  I  shall  have  enjoyed  you. 

25.  Now  therefore  I  shall  go  to  Jerusalem  to  minister^  to  the 
saints.^ 

26.  For  they  of  Macedonia  and  Achaia  have  thought  fit  to  make 
some  contribution  for  the  poor  saints  who  are  in  Jerusalem. 

27.  For  it  hath  pleased  them  :^  and  they  are  their  debtors.  For"* 
if  the  Gentiles  have  been  made  partakers  of  their  spiritual  things, 
they  ought  also  to  minister^  to  them  in  carnal  things. 

28.  Therefore  when  I  shall  have  accomplished  this,  and  con- 
signed to  them  this  fruit,^  I  will  go  by  you  into  Spain. 

29.  And  I  know,  that  coming  to  you,  I  shall  come  in  the  abun- 
dance of  the  blessing  of  the  Gospel  of  Christ.'' 

30.  I  beseech  you,  therefore,  brethren,  by  our  Lord  Jesus 
Christ,  and  by  the  charity  of  the  Holy  Ghost,^  that  ye  help  me 
in  your  prayers  for  me  to  God,^ 

31.  That  I  may  be  delivered  from  unbelievers,  who  are  in  Judea, 
and  that  the  oblation  of  my  service^"  may  be  acceptable  in  Jeru- 
salem to  the  saints. 

32.  That  I  may  come  to  you  with  joy,  by  the  will  of  God,  and 
may  be  refreshed"  with  you. 

33.  Now  the  God  of  peace^  be  with  you  all.     Amen. 

t  '  G.  S'ld.x.ovajv,  giving  relief. 

2  To  the  faithful. 

^  The  same  verb  as  in  the  preceding  verse  is  here  repeated. 

*  1  Cor.  ix.  11.  The  converted  Gentiles  should  manifest  their  gratitude  to  God 
for  the  spiritual  gifts,  which  had  been  extended  to  them,  by  aiding  their  distressed 
brethren  from  among  the  Jews,  whose  religious  communion  they  shared. 

^  G.  MiTovfryiia-cn.  The  term  is  used  by  Hellenistic  writers  for  the  exercise 
of  the  priestly  office:  "I  do  not  doubt,"  says  Calvin,  "that  Paul  intimates  that 
it  is  a  kind  of  sacrifice,  when  the  faithful  give  of  their  substance  to  relieve  the 
distress  of  their  brethren." 

^  Of  charity. 

''  He  felt  confident  that  God  would  bless  specially  his  ministry  among  them. 
The  Gospel  is  not  mentioned  in  the  Alexandrian  or  Clermont  manuscri^Jts. 

8  G.  P.  "  The  Spirit."     The  word  "  Holy"  is  not  in  the  text. 

^  This  shows  the  value  of  mutual  intercession.  God  grants  to  His  ministers 
special  graces  at  the  solicitation  of  the  faithful.  The  Greek  term  means  "to 
strive  together  with  me,"  as  in  the  P.  V. 

'"  The  text  has  simply  my  ministry  or  deaconship — the  alms  of  which  he  was 
the  bearer. 

"  G.  "may  rest  with  you."  The  Clermont  and  St.  Germain  manuscripts  agree 
with  the  Vulgate. 

'2  God  who  bestows  peace. 


236  THE    EPISTLE 


CHAPTER  XVI. 

The  apostle  sends  salutations  to  some  among  the  Romans,  on  account  of  their  distin- 
guished qualities,  and  he  directs  that  others  should  be  shunned.  He  mentions  others 
tcho  salute  the  Romans. 

1.  And  I  commend  to  you  Phoebe,  our  sister,'  "who  is  deaconess^ 
of  the  church,  which  is  at  Cenchrea  '? 

2.  That  ye  receive  her  in  the  Lord,^  as  becometh  saints ;  and 
that  you  assist  her^  in  whatsoever  business  she  shall  have  need  of 
you  f  for  she  also  hath  assisted^  many,  myself  also. 

3.  Salute  Prisca^  and  Aquila,  my  helpers^  in  Christ  Jesus  ; 

4.  (Who  for  my  life  have  laid  down  their  own  necks  :'°  to  whom 
not  I  only  give  thanks,  but  all  the  churches  of  the  Gentiles :) 

5.  And  their  domestic  church."  Salute  Epenetus  my  beloved, 
who  is  the  first  fruits'^  of  Asia'^  in  Christ. 


>  In  Christ. 

2  The  text  has  S'tdn-ovov,  which  the  Vulgate  renders,  "in  ministerio."  This 
class  of  Christian  females  was  entrusted  with  the  instruction  of  females,  and  with 
various  offices  in  connexion  with  their  baptism.  Pliny  mentions  that  he  put  two 
to  the  torture,  "  qutB  ministry  dicebantur."     Ep.  x.  97. 

3  The  port  of  Corinth  on  the  Asiatic  side. 
*  In  a  religious,  kind  spirit. 

5  Stand  by  her. 

^  She  is  thought  to  have  had  some  business  at  the  imperial  court. 
■^  Lit.  hath  been  the  patroness,  or  advocate.     She  appears  to  have  been  a  lady 
of  great  influence,  who  had  rendered  important  services. 

8  G.  P.  "  Priscilla."  The  "Vulgate  reading  is  supported  by  eight  Uncial  manu- 
scripts, and  by  many  versions  and  fathers. 

9  Lit.  fellow-labourers. 

'0  As  if  laying  down  their  heads  on  the  block  in  his  stead.  It  is  a  strong  ex- 
pression for  putting  themselves  in  imminent  danger.  "  It  is  probable  that  there 
were  numberless  dangers  under  Nero,  who  even  ordered  all  the  Jews  to  quit 
Rome."     St.  Chrysostom. 

"  The  congregation  which  was  wont  to  assemble  in  their  house.  Before  the 
erection  of  churches,  the  houses  of  believers  were  used  for  sacred  purposes. 

'2  St.  Chrysostom  remarks  :  "  He  is  so  styled,  either  because  he  was  the  first  of 
all  to  believe,  or  because  he  displayed  greater  piety  than  all  the  rest." 

•' G.  P.  "Achaia."  Bloomfield  remarks :  "Several  ancient  manuscripts,  and 
some  editions  and  fathers  read  Aa-m,  which  is  preferred  by  Grotius,  Mill,  Bengel, 
Whitby,  Koppe,  and  RosenmuUer,  and  has  been  received  by  Griesbach.  Indeed, 
it  is  so  well  supported  both  by  external  and  internal  evidence,  that  there  is  every 
probability  it  is  the  true  reading." 


TO    THE    ROMANS.  237 

6.  Salute  Marj/  who  hath  laboured  much^  among  you.^ 

7.  Salute  Andronicus,  and  Junia,  my  kinsmen  and  fellow-pri- 
soners,'' who  are  of  note  among  the  apostles,*  who  also  were  in 
Christ^  before  me. 

8.  Salute  Ampliatus,  my  beloved  in  the  Lord. 

9.  Salute  Urban,  our  helper  in  Christ  Jesus,  and  Stachys  my 
beloved. 

10.  Salute  Apelles,  approved  in  Christ.'' 

11.  Salute  those  who  are  of  the  house  of  Aristobulus.*  Salute 
Herodion,  my  kinsman.  Salute  those  of  the  house  of  Narcissus, 
who  are  in  the  Lord. 

12.  Salute  Tryphaena  and  Tryphosa,  who  labour  in  the  Lord. 
Salute  Persis,  the  beloved,  who  hath  laboured  much  in  the  Lord. 

13.  Salute  Rufus,^  the  elect  in  the  Lord,  and  his  mother  and 
mine.^" 

14.  Salute  Asyncritus,  Phlegon,  Hermas,"  Patrobas,  Hermes, 
and  the  brethren  who  are  with  them. 

15.  Salute  Philologus,  and  Julia,  Nereus,  and  his  sister,  and 
Olympias,  and  all  the  saints  who  are  with  them. 

16.  Salute  one  another  with  a  holy  kiss.^^  All"  the  churches 
of  Christ  salute  you. 

^  She  was  probably  a  Jewish  convert,  as  the  name  was  Hebrew. 

2  In  works  of  piety  and  zeal.  "  He  shows  that  together  with  the  word  of  in- 
struction, she  ministered  in  other  things,  in  dangers,  in  money,  in  travels."  St. 
Chrysostom. 

^  G.  P.  "  on  us."  The  Vulgate  reading  is  conformable  to  four  Uncial  manu- 
scripts, including  those  of  Clermont,  and  St.  Germain. 

*  We  know  not  in  what  circumstance.  St.  Chrysostom  thinks  that  they  are 
called  fellow-prisoners,  because  they  had  shared  his  dangers. 

^  This  term  was  sometimes  taken  in  a  less  strict  sense,  for  a  zealous  labourer 
in  the  promulgation  of  the  Gospel.  2  Cor.  viii.  23  ;  Phil.  ii.  25.  As  the  article  is 
here  used,  many  think  that  it  must  be  strictly  understood,  and  that  the  meaning 
is,  thatthesepersons  were  favourably  known  and  highly  respected  by  the  apostles. 

s  Were  Christians. 

■^  Tried,  practically  known  to  be  devoted  to  Christ. 

^  His  domestics,  or  some  of  his  family. 

3  The  son  of  Simon,  the  Cyrenean.     Mark  xv.  21. 
'"  The  apostle  bore  her  the  affection  of  a  son. 

•'  He  is  believed  to  be  the  author  of  the  work  called  "Pastor." 
^^  This  recommendation  seems  to  have  been  intended  to  revive  their  mutual 
charity,  which  had  suiFered  from   contention.      A  vestige  of  this  usage,  which 
became  a  part  of  the  ceremonial  of  the  church,  remains  in  the  kiss  of  peace  given 
at  solemn  mass. 

•3  G.  P.  omit  "  all;"  but  Griesbach  inserts  it  in  the  text,  on  the  authority  of 


238  THE     EPISTLE 

17.  Now  I  beseech  you,  brethren,  to  mark  those  who  cause  dis- 
sensions^ and  scandals^  contrary  to  the  doctrine  which  ye  have 
learned,  and  to  avoid  them.^ 

18.  For  such  persons  do  not  serve"*  Christ  our  Lord,^  but  their 
own  belly  f  and,  by  sweet  words  and  flattery/  they  seduce  the 
hearts  of  the  innocent. 

19.  For  your  obedience  is  published^  in  every  place. ^  I  re- 
joice therefore  in  you.^°  But  I  would  have  you  to  be  wise  in  good, 
and  simple  in  evil." 

20.  And  the  God  of  peace  crush^  Satan  under  your  feet  speedily. 
The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

21.  Timothy, ^^  my  helper,  saluteth  you,  and  Lucius,  and  Jason, 
and  Sosipater,  my  kinsmen. 

22.  I,  Tertius,  who  have  written  the  epistle,^^  salute  you  in  the 
Lord. 


three  Uncial  manuscripts,  and  of  the  ancient  versions  and  fathers  generally.  The 
apostle  spoke  in  the  name  of  all  the  churches,  since  they  had  occasion  to  express 
to  him  their  good  wishes  to>Tards  the  Romans.  These  salutations  were  added  to 
the  letter,  probably  after  the  apostle  had  read  it  to  the  Corinthians.  As  he  was 
acquainted  with  many  Jewish  Christians,  then  residing  at  Rome,  and  with  some 
others,  who  had  visited  the  East,  he  thought  proper  to  name  them  affectionately. 

•  Divisions.  "  Whence  comes  dissension  ?  From  dogmas  contrary  to  the  doc- 
trine of  the  apostles.  AVhence  are  such  dogmas  ?  From  gluttony  and  other 
passions."     St.  Chrysostom. 

2  Occasions  of  strife. 

^  Avoid  their  society.  The  solicitude  of  the  apostle  for  the  harmony  of  the 
brethren,  caused  him  to  insert  this  admonition,  amidst  these  friendly  salutations. 

*  G.  P.  "Jesus."  Schott  marks  it  as  manifestly  spurious.  The  Vulgate 
reading  is  supported  by  the  three  chief  manuscripts,  and  by  several  versions. 

5  Although  they  aifect  zeal  for  His  honour. 

^  They  were  voluptuaries. 

'  The  two  Greek  terms  here  used  are  nearly  synonymous. 

8  As  their  faith,  so  also  their  docility  and  obedience  were  celebrated.  Their 
confiding  piety  might  expose  them  to  the  wiles  of  artful  men. 

5  G.  P.  "  unto  all  men." 

'"  G.  TO  i'p'  C/u.iv.  P.  "  on  your  behalf."  The  article  is  wanting  in  seven  Uncial 
and  several  cursive  manuscripts. 

"  He  wished  them  to  be  well  instructed  in  faith,  that  they  might  embrace  what 
was  good,  and  be  guileless  and  strangers  to  evil,  so  as  to  practise  no  deceit. 

'2  The  text  is  in  the  future.  The  apostle  desired  that  Satan,  the  author  of 
strife,  might  be  speedily  crushed  under  their  feet,  by  their  union  and  love.  There 
is  an  allusion  to  the  prophecy.     Gen.  iii.  15. 

'*  The  bishop  to  whom  he  addressed  two  epistles. 

'''  The  amanuensis.  Writing,  as  it  was  then  practised,  was  a  special  profes- 
sion, which  required  great  labour  and  skill. 


TO    THE    ROMANS.  239 

23.  Cajus,  my  host,  and  of  the  whole  church/  saluteth  you. 
Erastus,  the  treasurer^  of  the  city,  saluteth  you,  and  Quartus,  a 
brother. 

24.  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all.  Amen. 

25.  Now,  to  Him  who  is  able  to  confirm^  you  according  to  my 
Gospel,  and  the  preaching  of  Jesus  Christ,''  according  to  the 
revelation  of  the  mystery*  kept  secret  in  the  eternal  times, ^ 

26.  (Which  now  is  made  manifest  by  the  Scriptures  of  the  pro- 
phets,^ according  to  the  command  of  the  eternal  God,^  to  the  obe- 
dience of  faith)  known  among  all  nations,® 

27.  To  God,  the  only  wise  ;^°  through  Jesus  Christ,  to  whom" 
honour  and  glory  for  ever  and  ever.     Amen.^^ 


1  Of  Corinth. 

^  The  Gi'eek  term  literally  denotes  an  administrator  of  a  house.     Already 
Christians  were  found  in  the  higher  classes  of  society. 
^  Strengthen  in  faith. 

*  The  Gospel  of  Christ,  which  Paul  preached. 

*  This  was  the  announcing  of  the  great  mystery  of  the  incarnation. 
®  This  is  a  strong  expression  for  eternity,  or  for  all  past  time. 

''  These  served  to  show  that  it  was  no  novelty,  although  now  for  the  first  time 
openly  declared. 

^  As  God  commanded. 

9  Published  everywhere,  embraced  by  many  in  the  various  countries. 

'"  Some  words  are  understood, — be  glory. 

"  To  God  through  Christ. 

'^  G.  P.  "  Written  to  the  Romans  from  Corinthus,  and  sent  by  Phoebe,  ser- 
vant of  the  church  atCenchrea."  This,  although  correct,  is  deemed  an  addition 
to  the  text,  it  being  wanting  wholly,  or  in  part,  in  the  ancient  manuscripts. 


INTRODUCTION 


TO  THE   FIRST  EPISTLE  TO  THE  CORINTHIANS. 


The  First  Epistle  to  the  Corinthians  was  written  from  Ephesus, 
about  the  year  of  our  Lord,  56 — or,  as  Olshausen  insists,  59. 
Corinth,  the  capital  of  Achaia,  and  of  all  Greece  after  the  fall  of 
Athens,  and  Lacedemon,  had  received  the  faith,  by  the  preaching 
of  St.  Paul,  about  the  year  52.  Having  first  addressed  the  Jews, 
with  but  little  success,  the  apostle  turned  to  the  Gentiles,  and 
during  a  year  and  a  half  occupied  himself  with  their  instruction. 
St.  Peter  is  believed  to  have  visited  this  church  at  a  subsequent 
period,  and  Apollo,  likewise,  preached  there.  When  St.  Paul 
came  to  Ephesus,  after  visiting  Jerusalem,  and  Antioch,  and  the 
provinces  of  Upper  Asia,  Stephanus,  Fortunatus,  and  Achaicus 
came  to  him  to  report  the  state  of  the  Church,  and  obtain  his 
directions  on  various  matters  of  importance.  They  were  made  the 
bearers  of  his  reply. 

In  the  beginning  of  this  Epistle,  the  apostle  adverts  to  the 
divisions  which  had  sprung  up  amongst  them,  the  root  of  which 
was  a  vain  affectation  of  human  wisdom,  quite  foreign  to  the 
preaching  of  the  Gospel,  which  was  in  simplicity,  but  confirmed  by 
Divine  prodigies.  He  reminds  them  of  the  disregard  of  worldly 
distinctions  manifested  by  Almighty  God,  in  calling  to  the  faith, 
for  the  most  part,  persons  of  humble  condition  in  life,  undistin- 
guished by  any  personal  endowment.  He  points  out  the  light  in 
which  they  should  view  their  teachers,  whose  recompense  would 
depend  on  their  faithful  discharge  of  the  high  ministry  entrusted 
to  them.  An  enormous  scandal — incest  of  the  worst  kind — had 
taken  place  in  Corinth,  to  punish  which  the  apostle  exercises  the 
authority  given  him  by  Christ,  and  cuts  off  the  chief  delinquent 

16 


242  INTRODUCTION. 

from  the  communion  of  the  Church.  He  shows  the  impropriety 
of  Christians  having  recourse  to  heathen  tribunals,  to  obtain 
redress  for  alleged  wrongs,  and  urges  the  adjustment  of  all  dif- 
ferences by  Christian  judges.  He  dwells  on  the  guilt  of  impurity, 
and  specifies  the  obligations  of  the  married  state,  whilst  he  declares 
the  excellence  of  celibacy.  The  rules  to  be  followed  in  regard 
to  the  use  of  meats  offered  to  idols  are  distinctly  laid  down ; 
the  right  of  the  ministers  of  the  Gospel  to  be  supported  by  the 
faithful  is  maintained ;  and  the  uncertainty  of  salvation  is  insisted 
on ;  the  example  of  the  Israelites,  most  of  whom  perished  in  the 
desert,  being  used  to  show,  that  favours  already  received  from 
God,  give  no  security  as  to  our  final  acceptance.  The  apostle 
complains  of  abuses  in  the  assemblies  for  worship,  points  out  the 
manner  in  which  women '  should  appear  in  prayer,  and  recalls 
to  the  minds  of  all  the  eucharistic  institution.  He  states  the 
variety  of  gifts  by  which  the  faithful  were  distinguished,  and  the 
various  offices  in  the  Church.  Having  inculcated  the  necessity 
and  excellence  of  charity,  he  proceeds  to  give  rules  for  the  proper 
use  of  the  supernatural  gifts,  which  were  then  common  among  the 
faithful.  He  then  dwells  on  the  proofs  of  the  resurrection  of 
Christ,  and  explains  the  doctrine  of  the  resurrection  of  all  men. 
Pinally,  he  gives  some  directions  about  the  alms  to  be  collected 
for  the  Christians  in  Jerusalem,  and  concludes  with  salutations. 

The  matters  treated  of  are  evidently  of  the  highest  importance, 
whether  we  consider  the  prevention  of  schism,  by  abstracting  from 
the  personal  qualifications  of  the  preachers  of  the  Gospel,  and 
fixing  our  faith  in  Christ,  whom  they  announce ;  or  the  instruc- 
tions on  the  domestic  relations  and  public  worship ;  or  the  enforce- 
ment of  the  doctrine  of  the  general  resurrection.  The  chapter  on 
charity  is  deserving  of  especial  attention ;  it  should  be  treasured 
up  in  our  memory,  and  made  the  subject  of  frequent  meditation. 
Without  this  virtue,  no  Divine  gift,  no  good  work  done  by  us,  can 
avail  to  salvation. 


THE  FIllST  EPISTLE 

OF    BLESSED   PAUL    THE    APOSTLE 
TO    THE    CORINTHIANS. 


CHAPTER  L 

Paul  gives  thanks  to  Ood  for  the  gifts  bestowed  on  the  Corinthians ;  but  grieves 
that  there  were  schisms  among  them  concerning  those  from  whom  they  had  received 
baptism,  rejoicing  that  he  himself  had  baptized  but  few,  having  been  sent  to  preach 
the  Gospel ;  and  showing  that  the  wisdom  of  the  world  is  reproved,  and  that  the  simple 
are  chosen:  as  even  salvation  arises  from  the  death  of  Christ,  the  preaching  of  which 
is  esteemed  folly  by  the  world,  but  is  power  and  tvisdom  to  believers  ;  for  God  has  chosen 
the  contemptible  things  of  the  world,  lest  any  one  should  glory  in  himself. 

1.  Paul,  apostle  of  Jesus  Christ,  called,^  by  the  will  of  God, 
and  Sosthenes  the  brother,^ 

2.  To  the  Church  of  God,  which  is  at  Corinth,  to  those  who  are 
sanctified^  in  Christ  Jesus,  to  the  saints  called,^  with  all  who 
invoke  the  name^  of  our  Lord  Jesus  Christ,  in  every  place, 
theirs  and  ours.^ 


^  This  term  marks  his  Divine  vocation,  not  merely  the  title  by  which  he  was 
known  among  men. 

2  Some  take  him  to  be  the  ruler  of  the  synagogue  at  Corinth,  who  was  beaten 
before  the  tribunal  of  Gallio.  Acts  xviii.  17.  The  article  is  thought  to  mark  him 
as  a  distinguished  Christian ;  but  others  take  it  to  be  equivalent  to  the  possessive 
pronoun. 

3  By  baptism. 

■*  By  Divine  grace. 

5  Who  worship  Him.  The  invocation  of  His  name  is,  by  synecdoche,  taken  for 
worship  in  general. 

®  These  pronouns  in  the  Vulgate  are  referred  to  place ;   but  in  the  text  they 


244  THE    FIRST    EPISTLE 

3.  Grace  to  you  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

4.  I  give  thanks  to  my^  God  always  for  you,  for  the  grace  of 
God,  which  is  given  you  in^  Christ  Jesus  : 

5.  That  in  all  things  ye  are  made  rich  in  Him,  in  all  utterance,^ 
and  in  all  knowledge  :'* 

6.  As  the  testimony  of  Christ  was  confirmed  in*  you  : 

7.  So  that  nothing  in  any  grace  is  wanting  to  you,^  waiting  for 
the  revelation^  of  our  Lord  Jesus  Christ, 

8.  Who^  also  will  confirm  you  to  the  end  without  crime,^  in 
the  day^°  of  the  coming  of  our  Lord  Jesus  Christ. 

9.  God  is  faithful,"  by  whom  ye  are  called  to  the  fellowship^  of 
His  Son  Jesus  Christ  our  Lord. 

1(T.  Now  I  beseech  you,  brethren,  by  the  name  of  our  Lord 
Jesus  Christ,  that  ye  all  speak  the  same  thing,^^  and  that  there 


maybe  referred  to  Lord,  as  if  he  said:  "our  Lord — theirs  and  ours."  It  was 
so  understood  by  St.  Chrysostom.  "Although  this  letter  is  written  to  the  Corin- 
thians only,  nevertheless,  he  makes  mention  of  all  the  faithful  throughout  the 
whole  earth,  showing  that  the  Church  throughout  the  world  should  be  one,  al- 
though separately  existing  in  different  places,  and  especially  that  the  Church 
of  Corinth  should  be  one.  Although  they  are  separated  locally,  they  are  united 
in  their  common  Lord,  wherefore  the  apostle  joining  them,  added:  'ours  and 
theirs.'  "  Hug  thinks  that  the  apostle  refers  to  the  faithful  Corinthians,  whether 
actually  at  Corinth,  or  in  his  own  company. 

'  St.  Chrysostom  observes:  "Through  great  affection,  he  seizes  on  and  appro- 
priates Him  to  himself,  as  even  the  prophets  were  wont  to  do :  '0  God,  my 
God.'" 

2  By  union  with  Him. 

^  Endowed  with  a  facility  of  declaring  the  mysteries  of  faith. 

*  Internally  illustrated. 

5  By  interior  light  and  extraordinary  gifts — by  their  acceptance  of  it,  and  their 
unwavering  faith. 

8  So  that  you  are  deficient  in  no  gift — you  abound  in  supernatural  gifts. 

■^  At  the  end  of  time,  when  He  shall  come  to  judge  all  mankind. 

^  God,  whom  he  thanks,  v.  4.  By  the  figure  hyperhaton,  which  is  familiar  with 
the  apostle,  the  relative  depends  on  a  remote  antecedent. 

3  Preserve  you  blameless. 

'"  To  appear  such  in  judgment.  The  common  Greek  does  not  mention  "the 
coming,"  which,  however,  is  found  in  the  manuscripts  of  Clermont  and  St.  Ger- 
main.    These  omit  "the  day."     The  Vulgate  combines  both  readings. 

"  To  His  promises.  He  is  consistent  in  the  exercise  of  His  goodness.  1  Thess. 
V.  24. 

'2  To  share  His  merits,  to  become  members  of  His  mystical  body.  "  How  great 
is  the  gift!"  cries  St.  Chrysostom. 

'"*  Preserve  harmony  of  speech. 


TO    THE    CORINTHIANS.  245 

*  be  no  schisms^  among  you :  but  that  ye  be  perfect^  in  the  same 
mind,  and  in  the  same  judgment.^ 

11.  For  it  hath  been  signified  to  me  of  you,  my  brethren,  by 
those  who  are  of  Chloe,"*  that  there  are  contentions  among  you. 

12.  Now  this  I  say,^  that  every  one  of  you  saith :  I  indeed  am*^ 
of  Paul :  and  I  of  Apollo  -J  aud  I  of  Cephas :  and  I  of  Christ.* 

13.  Is  Christ  divided?^    Was  Paul  crucified  for  you?^°or  were 
ye  baptized  in  the  name  of  Paul  ?" 

14.  I  give   God   thanks,^  that    I    baptized    none   of  you,   but 
Crispus,^^  and  Cajus : 

15.  Lest  any  one  say,  that  ye  were  baptized  in  my  name." 


'  Divisions,  parties. 

*  This  term  originally  signifies  to  repair  a  broken  vessel,  or  mend  a  torn  gar- 
ment.    It  is  used,  Matt.  iv.  21,  of  the  mending  of  nets. 

3  Unity  of  sentiment  and  mutual  affection  are  earnestly  recommended. 

■*  Of  the  household  of  Chloe,  which  is  generally  thought  to  be  the  name  of  a 
woman.  The  apostle  points  to  his  informants,  that  he  may  not  be  thought  to 
adopt  vague  rumours;  yet,  as  St.  Chrysostom  remarks,  he  abstains  from  naming 
the  individuals,  lest  he  give  occasion  to  pain  or  suffering,  on  the  part  of  those 
whose  zeal  prompted  them  to  give  the  information. 

5  I  mean. 

^  The  follower,  or  adherent.  They  rallied  under  leaders  with  an  attachment 
savouring  of  partisanship.  "  He  condemns  as  the  worst  enemies  of  our  faith," 
says  Calvin,  "those  who  draw  away  disciples  after  them,  in  order  to  split  up  the 
Church  into  sects." 

■^  Acts  xviii.  24. 

*  "He  does  not  blame  them  for  taking  their  name  from  Christ,  but  he  com- 
plains that  all  did  not  do  so.  And  I  think  that  he  added  this  of  himself,  with  a 
view  to  show  the  weightiness  of  the  charge,  as  if  Christ  were  thus  appropriated 
to  a  party,  although  they  did  not  designate  themselves  in  this  manner."  St.  Chry- 
sostom. 

3  Are  His  doctrine,  mission,  passion,  different  for  the  various  classes  just  enu- 
merated? "Did  Christ,"  says  Pyle,  a  Protestant,  "institute  more  than  one 
religion,  or  preach  different  and  contradictory  doctrines,  as  your  different  sects 
of  philosophy  are  wont  to  do  ?" 

'0  Christ  alone  redeemed  us. 

"  The  Greek  has,  s/f :  "unto  the  name."  This  preposition,  however,  is  often 
used  for  "in."  The  phrase  may  be  understood  of  being  baptized  under  his  in- 
vocation, or  on  a  pledge  to  be  his  follower. 

'2  This  is  a  popular  way  of  expressing  his  satisfaction. 

'3  Acts  xviii.  8. 

'*  Lest  occasion  of  schism  should  arise.  G.  P.  "that  I  had  baptized."  The 
Vulgate  reading  is  found  in  the  Alexandrian  and  Ephrem  manuscripts,  and  in 
several  ancient  versions. 


246  THE    FIRST    EPISTLE 

16.  And  I  baptized  also  the  household  of  Stephanas  :^  but  I 
know  not  if  I  baptized  any  other,^ 

17.  For  Christ  sent  me  not  to  baptize,^  but  to  preach :  not  in 
wisdom  of  speech/  that  the  cross  of  Christ*  be  not  made  void.^ 

18.  For  the  word^  of  the  cross  to  those  indeed  who  perish*  is 
foolishness :  but  to  those  who  are  saved,  that  is  to  us,^  it  is  the 
power  of  God.^° 

19.  For  it  is  written :  "I  will  destroy  the  wisdom  of  the  wise, 
and  the  prudence  of  the  prudent  I  will  reject."" 

20.  "  Where  is  the  wise  ?  where,  is  the  scribe  ?  where  is  the 
disputer  of  this  world  ?"^  Hath  not  God  made  foolish  the  wisdom 
of  this  world  ? 

21.  For  seeing  that  in  the  wisdom  of'God^^the  world  by  wisdom 


1  They  were  the  first  converts  in  Achaia.  Infra  xvi.  15.  The  meaning  is  Ste- 
phanas, "with  his  family,  children,  and  slaves. 

2  This  may  be  a  mode  of  affirming  that  he  baptized  no  other ;  or  the  apostle 
may  have  been  uncertain  whether  he  baptized  any  other  of  the  Corinthians.  In- 
spiration does  not  necessarily  impart  a  knowledge  of  all  things,  but  it  prevents 
error  in  any  actual  statement. 

3  The  chief  object  of  his  mission  was  to  preach,  for  which  his  natural  talents, 
and  the  extraordinary  circumstances  of  his  conversion,  peculiarly  qualified  him. 
He,  however,  was  authorized  to  baptize,  as  the  facts  which  he  states  show.  The 
Hebrews  often  speak  as  if  excluding  what  is  secondary  to  another  object. 

*  Not  delivering  sublime  theories,. like  the  philosophers.  Infra  ii.  1,  iv.  13; 
2  Pet.  i.  16. 

s  The  doctrine  of  a  crucified  Eedeemer. 
6  Be  not  deprived  of  its  influence. 
''  Doctrine. 

*  It  is  accounted  folly  by  unbelievers,  who  thus  reject  salvation. 
9  Believers,  who  are  in  the  way  of  salvation. 

•°  A  manifestation  of  Divine  power.     Rom.  i.  16. 

'•  Isai.  xxix.  14.  The  quotation  is  from  the  Septuagint.  The  words  have 
direct  reference  to  the  evil  advisers  of  Ezechias.  God  threatens  to  defeat  their 
counsels,  in  punishment  of  their  self-confidence.  The  apostle  applies  this  to  the 
worldly  wise,  who  could  not  embrace  the  humiliating  doctrines  of  revelation. 

'2  Isai.  xxxiii.  18.  "Where  is  the  learned?  where  is  he  that  pondereth  the 
words  of  the  law?  where  the  teacher  of  little  ones?"  This  text  was  apparently 
had  in  view  by  the  apostle,  who  cites  it  freely.  In  its  primary  sense  it  refers  to 
the  officers  of  Sennacherib,  who  enrolled  the  soldiers,  exacted  the  tributes,  and 
provided  for  the  strength  of  the  walls  by  erecting  fortifications.  See  4  Kings 
xviii.  18.  As  applied  by  the  apostle,  the  disputer  seems  to  mark  any  theorist 
who  indulges  speculation  as  to  the  origin  of  things,  or  as  to  the  Divine  counsels. 
By  the  wise  or  learned  man,  the  philosopher  may  be  understood  ;  by  the  scribe, 
the  learned  Jew.    "He  at  once  rebukes  both  Jews  and  Greeks."    St.  Chrysostom. 

"'  As  displayed  in  all  creation,  and  as  manifested  by  the  light  of  reason. 


TO    THE    CORINTHIANS.  247 

knew  no^  God ;  it  pleased  God  by  the  foolishness^  of  preaching  to 
save  those  who  believe. 

22.  For  both  the  Jews  ask  for  signs,^  and  the  Greeks  seek  after 
wisdom : 

23.  But  we  preach  Christ  crucified :  to  the  Jews  indeed  a 
stumbling-block,^  and  to  the  Gentiles'*  foolishness  :* 

24.  But  to  the  called,^  Jews  and  Greeks,  Christ  the  power  of 
God,  and  the  wisdom  of  God  -J 

25.  For  the  foolishness^  of  God  is  wiser  than  men :  and  the 
weakness^  of  God  is  stronger  than  men. 

26.  For  see  your  calling, ^°  brethren,  that  not  many  wise"  ac- 
cording to  the  flesh,  not  many  mighty,^^  not  many  noble  •.'^ 

27.  But  the  foolish  things"  of  the  world  hath  God  chosen,  that 
He  may  confound  the  wise :  and  the  weak  things^*  of  the  world 
hath  God  chosen,  that  He  may  confound  the  strong : 


1  Apparent. 

2  G.  P.  "a  sign."  The  plural  form  is  in  seven  Uncial  manuscripts  and  the 
ancient  versions.     Griesbach  admits  it. 

^  An  occasion  of  unbelief. 

^  G.  P.  "  Greeks."  Griesbach  adopts  the  Vulgate  reading,  which  is  supported 
by  eight  Uncial  manuscripts,  and  by  the  Peschito  and  other  ancient  versions. 

5  The  doctrine  of  redemption  appeared  utterly  absurd  to  the  heathen. 

6  The  faithful. 

'  Divine  wisdom  and  power  are  recognised  by  believers  in  the  mystery  of 
redemption.  It  was  wise  to  heal  the  disorders  of  pride  and  corruption  by  ex- 
amples of  humiliation  and  suffering.  Divine  power  was  shown  forth  in  the 
miracles  which  Christ  performed,  and  in  His  resurrection.  "It  is  a  great  evi- 
dence of  power  and  wisdom  to  persuade  men  by  means  apparently  adverse.  So 
the  cross  appears  a  stumbling-block,  yet  it  does  not  repel,  but  it  draws  men  to 
the  faith."     St.  Chrysostom. 

^  Apparent.  God  is  infinitely  wise ;  but  the  means  which  He  adopts  for  His 
high  purposes  are  regarded  by  some  men  as  absurd.  "  The  apostle  speaks 
of  the  cross,  not  as  it  is,  but  as  it  appears  to  be ;  for  he  answers  conformably  to 
their  opinion."     St.  Chi-ysostom. 

9  God  is  all-powerful.  He  is  a  rock  of  strength.  No  human  efforts  avail 
against  His  counsels. 

'°  From  what  classes  of  society  you  have  been  called  to  the  faith. 

"  Not  many  were  of  the  class  of  philosophers. 

'2  In  high  station. 

'3  Of  high  birth. 

'■*  Those  whom  worldlings  regard  as  fools.  The  neuter  gender  is  often  used 
for  the  masculine.  "  It  is  the  greatest  evidence  of  victory,  that  He  conquers  by 
means  of  illiterate  men."     St.  Chrysostom. 

'5  Persons  destitute  of  power  and  influence. 


248  THE    FIRST    EPISTLE 

28.  And  the  base^  things  of  the  "world,  and  the  contemptible 
hath  God  chosen,  and  the  things  that  are  not,^  that  He  might 
bring  to  nought  those  things  which  are  : 

29.  That  no  flesh  may  glory  in  His  sight. 

30.  But  of  Him  are  ye  in  Christ  Jesus,  who  is  made  unto  us 
wisdom  from  God,  and  justice,^  and  sanctification,  and  redemp- 
tion; 

31.  That  as  it  is  written :  "  Let  him  who  glorieth,  glory  in  the 
Lord."^ 


CHAPTER  II. 

Paul  showeth  that  he  preached  Christ  and  Him  crucified,  with  great  modesty  and  with 
simple  words  to  the  Corinthians  ;  although  he  spoke  to  the  perfect  even  a  wisdom  hid- 
den from  the  world,  which  can  only  be  known  by  the  spirit  of  God :  for  the  sensual 
man  doth  not  understand  the  things  which  are  of  God. 

1.  And  I,  brethren,  when  I  came  to  you,  came  not  in  loftiness 
of  speech,*  or  of  wisdom,  announcing  to  you  the  testimony  of 
Christ.^ 

2.  For  I  judged  not^  myself  to  know  anything  among  you,  but 
Jesus  Christ,  and  Him  crucified.^ 


'  Ignoble — persons  of  low  estate.     "  He  called  not  merely  the  illiterate,  but 

the  poor,  the  low,  the  abject,  in  order  to  humble  the  powerful."  St.  Chrysostom. 

.  2  That  have   no   social  importance — that   are   counted  for   nothing.      "He 

showed  His  great  power  by  casting  down  the  great  ones  of  the  earth,  by  means 

of  men  who  seemed  of  no  account."     St.  Chrysostom. 

^  The  source  of  wisdom  and  the  meritorious  cause  of  every  blessing.  Jer. 
xxiii.  5. 

*  Jer.  ix.  23,  24  ;  2  Cor.  x.  17. 

5  Supra  i.  17. 

^  G.  P.  "  of  God."     The  phrase  of  the  Vulgate  is  the  same  as  before,  ch.  i.  6. 

''P.  "I  determined."  Olshausen  rejects  this  translation,  and  insists  that  it 
means :  "  I  judged  in  myself." 

^  He  laid  no  claims  to  that  knowledge  which  was  prized  by  the  Corinthians. 
He  set  no  value  on  it;  but  preached  as  if  all  his  knowledge  was  confined  to  the 
mystery  of  redemption,  "being  altogether  destitute  of  external  wisdom."  St. 
Chrysostom. 


TO    THE    CORINTHIANS.  249 

3.  And  I  was  with  you  in  weakness  and  fear,  and^  much  trem- 
bling :^ 

4.  And  my  speech  an5  my  preaching  was  not  in  the  persuasive 
words  of  human  wisdom,  but  in  the  showing  of  spirit  and  power  :^ 

5.  That  your  faith  might  not  be  in  the  wisdom  of  men,  but  in 
the  power  of  God. 

6.  But  we  speak  wisdom  among  the  perfect  ;"*  yet  not  the  wis- 
dom of  this  world,*  nor  of  the  princes  of  this  world,^  who  come  to 
nought  'J 

7.  But  we  speak  the  wisdom  of  God,  in  a  mystery,^  which^  is 
hidden,  which  God  ordained  before  the  world^"  unto  our  glory,^^ 


•  G.  P.  "  in."  The  preposition  is  wanting  in  three  Uncial  manuscripts,  and  in 
the  Memphitic  version. 

2  On  account  of  the  persecutions  of  the  Jews.  Acts  xviii.  12.  "  Did  Paul 
fear  dangers  ?  Undoubtedly  he  feared  them,  and  his  fear  was  great :  for  al- 
though he  was  Paul,  he  was,  nevertheless,  a  man.  This  was  no  dishonour  to 
Paul ;  it  was  the  weakness  of  nature,  and  it  affords  evidence  of  his  strong  deter- 
mination, since  although  he  feared  death  and  stripes,  under  the  influence  of  fear 
he  did  nothing  unworthy  of  himself."     St.  Chrysostom. 

"  In  the  manifestation  of  the  spirit  with  which  God  strengthened  him  to  an- 
nounce the  revealed  mysteries ;  in  the  fervour  of  his  preaching,  and  its  efScacy, 
through  the  concurrence  of  Divine  grace  ;  also  in  the  wonders,  whereby  God  con- 
firmed it.  "  These  unlettered  men  preaching  such  things,  being  put  in  chains, 
and  banished,  overcame  those  who  drove  them  away.  How  ?  Was  it  not  by 
communicating  faith  through  the  Spirit  ?  For  this  is  a  manifest  proof.  For  tell 
me,  who  is  there  who  seeing  the  dead  raised  to  life,  and  the  devils  chased  away, 
would  not  embrace  the  faith  ?"     Idem. 

*  Christians,  especially  the  more  enlightened  and  fervent.  "  He  calls  perfect 
those  who  believe:  for  they  are  perfect,  who  seeing  that  human  things  are  very 
weak,  despise  them,  feeling  convinced  that  they  are  of  no  real  advantage  to 
them."     Idem. 

5  Not  profane  philosophy. 

^  Not  such  as  is  patronised  by  secular  rulers.  Allioli,  however,  understands 
the  philosophers  themselves  to  be  called  rulers,  by  reason  of  their  influence  and 
authority  in  matters  on  which  they  theorized. 

■^  Whose  power  is  transient,  whose  systems  of  teaching  will  soon  be  exploded. 

8  In  the  secret  counsel  of  God.  "Why  does  he  style  it  mystery  ?  Because 
neither  angel,  nor  archangel,  nor  any  other  created  power  knew  it,  before  its 
accomplishment."     St.  Chrysostom. 

s  Which  wisdom. 

'"  The  manifestation  of  the  Divine  wisdom  in  the  preaching  of  the  Gospel  was 
foreordained  of  God  in  His  eternal  counsels.      "  Paul  is  desirous  to  show  that 
God  always  loved  us,  even  of  old,  when  we  were  not  yet  born ;  for  if  He  had  not 
loved  us,  he  would  not  have  predestined  riches  for  us."     Idem. 
"  Sanctification  and  happiness. 


260  THE    FIRST    EPISTLE 

8.  Which  none  of  the  princes  of  this  world  knew  :^  for  if  they 
had  known  it,  they  would  never  have  crucified  the  Lord  of  Glory.^ 

9.  But,  as  it  is  written:  "That  ey^  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the  heart  of  man,  what  things 
God  hath  prepared  for  those  who  love  him  :" 

10.  But  to  us,  God  hath  revealed  by  His  Spirit :  for  the  Spirit 
searcheth  all  things,  yea,  the  deep  things^  of  God. 

11.  For  what  man  knoweth  the  things  of  a  man,  but  the  spirit 
of  a  man,  which  is  in  him  ?  So  also  the  things  of  God  no  man 
knoweth,  but  the  Spirit  of  God. 

12.  Now  we  have  received  not  the  spirit  of  this^  world,  but  the 
Spirit  which  is  of  God,  that  we  may  know^  the  things  which  are 
given  us  by  God  : 

13.  Which  things  also  we  speak  in  words  not  dictated  by  human 
wisdom,'^  but  dictated  by  the  Spirit,^  comparing  spiritual  things 
with  spiritual  :^ 

14.  But  the  naturaP°  man  receiveth  not"  the  things  which  are  of 

1  Pilate  and  Herod  did  not  recogrjise  the  Incarnate  Wisdom,  did  not  know 
Christ,  to  be  the  Son  of  God. 

2  The  all-glorious  Lord.  They  were  blinded  by  their  malice,  pride,  and  love 
of  popularity.  "  The  apostle  opportunely  styled  him  Lord  of  Glory;  for  whilst 
the  cross  appears  to  be  a  matter  of  ignominy,  he  shows  that  it  was  an  occasion 
of  great  glory :  but  much  wisdom  was  needed,  not  only  to  know  God,  but  also  to 
learn  this  dispensation  of  God."     St.  Chrysostom. 

^  Isaiah  Ixiv.  4.  "  From  the  beginning  of  the  world  they  have  not  heard,  nor 
perceived  with  the  ears:  the  eye  hath  not  seen,  0  God,  besides  Thee,  what 
things  Thou  hast  prepared  for  them  that  wait  for  thee."  The  apostle  applies  to 
the  revealed  mysteries  and  blessings  of  the  Gospel  what  the  prophet  said  of  tem- 
poral favours,  the  types  of  better  things. 

*  The  unfathomable  counsels  of  the  Deity  lie  open  to  the  Holy  Spirit,  who  is 
omniscient,  being  identified  in  nature  with  the  Father  and  the  Son. 

5  G.  P.  "the." 

^  Value  properly. 

''  Supra  i.  17,  ii.  1,  4;  2  Pet.  i.  16. 

8  G.  P.  "Holy  Ghost."  The  epithet  is  wanting  in  six  Uncial  manuscripts, 
and  in  the  ancient  versions.     Griesbach  rejects  it. 

^  Or  teaching  them  to  those  who  are  spiritual :  that  is,  communicating  the 
knowledge  of  Divine  things  to  those  whom  the  Spirit  of  God  disposes  to  receive 
it.  The  Greek  verb,  as  used  by  Hellenistic  writers,  means  to  teach.  Calvin  ex- 
plains it  of  "  adapting"  the  style  of  his  discourse,  to  the  sublime  simplicity  of  the 
doctrine.  St.  Chrysostom  says:  "When  anything  is  spiritual  and  difficult,  we 
borrow  testimonies  from  spiritual  things." 

'"  He  who  is  guided  only  by  natural  impulse,  or  reason. 

'•  V.  "percipit."  The  Greek  means  to  receive.  "  The  natural  man  indulges  alto- 
gether in  cold  reasoning,  and  does  not  feel  that  he  needs  aid  from  on  high ;  which 


TO    THE    CORINTHIANS.  251 

the  Spirit  of  God  :  for  it  is  foolishness  to  him,  and  he  cannot  under- 
stand :  because  it  is  spiritually  examined.^ 

15.  But  the  spiritual  man  judgeth  all  things  :^  and  he  himself 
is  judged  of  no  man.^ 

16.  For  who  hath  known  the  mind  of  the  Lord,  who  may  instruct 
him  1*    But  we  have^  the  mind  of  Christ. 


CHAPTER  III. 

Paul  could  not  preach  to  the  Corinthians  the  high  mysteries  of  faith:  for  they  contended 
about  those  who  were  merely  ministers,  since  God  alone  can  give  an  increase  of  grace 
and  virtues,  and  Christ  alone  is  the  foundation  of  faith :  on  which  who  has  built  uj) 
well  or  ill,  will  be  manifest  on  the  day  of  judgment.  The  temple  of  God,  which  we 
are,  must  not  be  violated,  nor  must  we  glory  in  the  ministers  of  God. 

1.  And  I,  brethren,  could  not  speak  to  you  as  to  spiritual  men,^ 
but  as  to  carnal.'^    As  to  little  ones  in  Christ, 

2.  I  fed  you  with  milk,*  not  meat  :^  for  ye  could  not^°  as  yet, 
but  neither  indeed  can  ye  now :  for  ye  are  yet  carnal. 

is  madness.  For  God  gave  ■wisdom,  that  you  may  learn,  and  receive  aid  from 
Him,  not  that  you  should  deem  it  all-sufficient :  for  even  the  eyes  are  beautiful, 
and  useful,  but  if  you  would  see  without  light,  their  beauty  or  strength  is  of  no 
avail."     St.  Chrysostom. 

'  Judged  of.     Faith  rests  on  divine  revelation. 

2  According  to  the  maxims  of  religion. 

^  He  is  not  subject  to  condemnation,  since  he  acts  on  correct  principles.  "  In- 
dicatur,"  which  is  in  some  editions  of  the  Vulgate,  seems  to  be  a  mistake.  The 
same  Greek  verb  occurs  at  the  close  of  v.  14,  and  twice  in  v.  15.  St.  Chrysos- 
tom explains  the  text  thus:  "The  sentiment  which  we  entertain  in  regard  to 
these  things  is  derived  from  Christ  ;  we  have  spiritual  knowledge  in  regard  to 
things  of  faith,  so  that  no  one  can  censure  us." 

*  To  set  him  right.  Isaiah  xl.  13  ;  Wisdom  ix.  13 ;  Eomans  xi.  34.  The 
Septuagint  use  the  Greek  term,  which  is  here  employed,  for  instructing. 

s  We  know  what  Christ  has  taught.  This  may  be  understood  in  a  special 
manner  of  the  apostles. 

^  Men  advanced  in  knowledge  and  virtue. 

"^  Imperfect  men. 

®  G.  P.  "  and."  The  conjunction  is  not  found  in  the  Alexandrian  and  Parisian 
manuscripts,  or  in  the  Memphitic  version.     Griesbach  rejects  it. 

3  He  gave  them  instructions  accommodated  to  their  weakness.  He  did  not 
unfold  to  them  the  sublimer  doctrines. 

'"  Receive  this  solid  food, — this  instruction  in  the  higher  doctrines  of  faith. 


252  THE    FIRST    EPISTLE 

3.  For  whereas  there  is  among  you  envying  and  contention  :^ 
are  ye  not  carnal,  and^  walk  according  to  man  ?^ 

4.  For  when  one  saith :  I  indeed  am  of  Paul.  And  another :  I 
am  of  Apollo  :  are  ye  not  men  T''  "What  then  is  Apollo  ?  and  what 
is  Paul  V 

5.  '^Ministers  of  Him,  whom  ye  have  believed,  and  to  every 
one  as  the  Lord  hath  given.'^ 

6.  I  planted,^  Apollo  watered,^  but  God  gave  the  increase. 

7.  Therefore  neither  he  who  planteth  is  anything,  nor  he  who 
watereth,  but  He  who  giveth  the  increase,  God.  # 

8.  Now  he  who  planteth,  and  he  who  watereth,  are  one.^°  And 
every  man  shall  receive  his  own  reward  according  to  his  own 
labour." 


1  G.  P.  "  and  divisions."  These  words  are  wanting  in  the  above-quoted  manu- 
scripts and  versions,  as  also  in  the  Ethiopia  and  Armenian  versions,  and  in  some 
Greek  and  Latin  fathers.  St.  Chrysostom  has  the  last  term  in  the  singular 
number. 

2  The  negative  particle  of  the  preceding  clause  is  understood,  as  is  usual  with 
Hellenistic  writers  :  "walk  ye  not!" 

3  After  the  manner  of  men,  who  are  influenced  by  passion. 

*  Still  subject  to  human  imperfections.  G.  P.  "  carnal."  This  reading  is  not 
found  in  the  principal  manuscripts  or  versions,  and  is  rejected  by  Lachmann  and 
Schott.  It  was  probably  inserted  by  way  of  explanation.  It  is  found  in  St. 
Chrysostom. 

5  G.  P.  "  Who  then  is  Paul,  and  who  is  Apollos  ?"  The  order  of  the  Vulgate, 
which  is  conformable  to  all  the  chief  manuscripts,  is  adopted  by  Lachmann  and 
Schott. 

^  G.  P.  "  but  ministers  by  whom  ye  believed."  The  first  particle  is  cancelled 
by  Griesbach,  on  the  authority  of  seven  manuscripts,  and  the  Memphitic,  Ethi- 
opic,  and  Armenian  versions.  The  term  deacons  is  here  applied  to  both  Paul  and 
Apollo,  "because  they  did  not  merely  preach,  but  ministered;  for  the  former 
term  denotes  speech,  the  latter  implies  action."     St.  Chrysostom. 

"^  According  as  God  has  given  grace  and  other  gifts  for  the  oflBce  of  teaching : 
"  for  they  had  not  anything  of  themselves,  but  from  God,  who  had  communi- 
cated it  to  them."     St.  Chrysostom. 

^  Gave  the  first  knowledge  of  Christ  to  the  Corinthians.  "  I  was  the  first  to 
cast  the  seed  of  the  word."     St.  Chrysostom. 

^  Followed  up  the  labours  of  Paul,  by  training  the  faithful  to  the  practices  of 
religion:  "lest  the  seed  should  die  away  in  temptation,  Apollo  added  his  own 
efforts."     St.  Chrysostom. 

'''  One  thing;  labouring  for  one  object.  "  He  styles  them  one,  because  they 
can  do  nothing  without  God,  who  gives  the  increase."     St.  Chrysostom. 

"  Psalm  Ixi.  13  ;  Matt.  xvi.  27  ;  Rom.  ii.  6 ;  Galat.  vi.  5. 


TO    THE    CORINTHIANS.  253 

9.  For  we  are  labourers^  with  God  :  ye  are  God's  husbandry,  ye 
are  God's  building. 

10.  According  to  the  grace  of  God,  which  is  given  me,  as  a  wise 
architect,^  I  have  laid  the  foundation :  and  another  buildeth  there- 
on.    But  let  every  one  take  heed  how  he  buildeth  thereupon. 

11.  For  other  foundation  no  man  can  lay,  but  that  which  is 
laid,  which  is  Christ  Jesus.^ 

12.  Now  if  any  man  build  upon  this  foundation,  gold,  silver, 
precious  stones,  wood,  hay,  stubble,"* 

13.  Everyman's  work  shall  be  manifest:  for  the  day  of  the 
Lord*  shall  declare  it,  because  it  shall  be  revealed  in  fire  :^  and 
the  fire  shall  try  every  man's  work,  of  what  sort  it  is.^ 

14.  If  any  man's  work  abide^  which  he  hath  built  thereupon,  he 
shall  receive  a  reward.^ 

15.  If  any  man's  work  bui-n,  he  shall  sufi'er  loss  :^°  but  he  him- 
self shall  be  saved  :  yet  as  by  fire." 

16.  Know  ye  not,  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you  V^ 

17.  But  if  any  man  violate"  the  temple  of  God,  him  shall  God 
destroy."     For  the  temple  of  God  is  holy,  which  ye  are.^* 

'  Co-operating  with  God  for  the  salvation  of  men  ;  making  known  His  truths, 
imparting  His  gifts  through  the  sacraments. 

*  The  apostle  does  not  say  this  in  self-commendation ;  but  to  insinuate  the 
solidity  of  the  foundation  which  he  had  laid.  "  He  here  styled  himself  wise,  not 
with  a  view  of  extolling  himself,  but  to  present  an  example  to  them,  and  to  show 
that  a  wise  man  must  lay  one  foundation.  For  observe  his  moderation  :  accord- 
ing to  the  grace  of  God  which  is  given  me."     St.  Chrysostom. 

^  As  Redeemer,  Teacher,  and  Lord ;  His  doctrine  and  institutions. 

*  These,  according  to  St.  Chrysostom,  are  symbols  of  works.  Perfect  works 
may  be  represented  by  gold,  silver,  and  precious  stones ;  good  works  done  in  an 
imperfect  manner,  may  be  likened  to  wood,  hay,  and  stubble. 

5  G.  P.  omit,  "of  the  Lord."     The  day  of  judgment. 

^  Fire  is  to  precede  the  last  judgment. 

■^  This  implies  a  comparison  with  a  building  in  flames. 

^  If  it  bear  the  action  of  the  fire,  if  it  remain  uninjured. 

5  The  workman  shall  be  well  rewarded. 
10  Lit.  "be  fined." 

1'  As  a  man  escaping  through  the  fire. 

'2  This  appeal  to  the  sanctity  of  the  Christian  is  directed  against  those  who 
practically  forget  it.  The  apostle  is  preparing  those  whom  he  addresses  for  the 
case  of  the  incestuous  Corinthian. 

^^  Lit.  "  corrupt."     This  corruption  implies  bad  conduct, 
1*  The  same  verb  is  used  in  the  text. 
•5  Infra  vi.  19  ;  2  Cor.  vi.  16. 


254  THE    FIRST    EPISTLE 

18.  Let  no  man  deceive  himself:  if  any  man  among  you  seem  to 
be  wise  in  this  world,  let  him  become  a  fool,  that  he  may  be  wise.^ 

19.  For  the  wisdom  of  this  world  is  foolishness  with  God.  For 
it  is  written:  "  I  will  catch  the  wise  in  their  own  craftiness."^ 

20.  And  again  :  "  The  Lord  knoweth  the  thoughts  of  the  wise, 
that  they  are  vain."^ 

21.  Let  no  man,  therefore,  glory  in  men. 

22.  For  all  things  are  yours,"*  whether  Paul,  or  Apollo,  or 
Cephas,*  or  the  world,  or  life,  or  death,  or  things  present,  or  things 
to  come  :^  for  all  things  are  yours. 

23.  And  ye  are  Christ's,^  and  Christ  is  God's.^ 


CHAPTER  IV. 

Judgment  must  not  be  passed  rashly  on  the  ministers  of  God:  the  Corinthians  are  reproved 
for  boasting  of  their  ministers,  and  of  the  gifts  which  they  had  received,  as  if  they  were 
their  own;  and  who  indulging  in  pride,  despised  even  the  apostles,  although  Paul  had 
begotten  them  in  Christ.  He  states  that  he  ivill  shortly  come  to  Corinth,  to  rebuke  the 
pretended  apostle. 

1.  Let  a  man  so  regard  us  as  ministers^  of  Christ,  and  dispen- 
sers^" of  the  mysteries  of  God.-'^ 


'  He  checks  pride,  by  declaring  that  self-distrust  and  docility  are  the  means 
to  attain  to  true  Avisdom.  He  has  those  particularly  in  view,  who,  inflated  -with  a 
false  philosophy,  caused  divisions  in  the  church.  See  St.  Chrysostom.  He 
wishes  them  to  lay  aside  all  pretensions  to  wisdom,  and  embrace  humility,  in 
order  to  be  truly  wise  unto  salvation. 

2  Job  V.  13. 

^  Ps.  xciii.  11. 

^  Directed  to  your  benefit  and  salvation. 

^  The  highest  ministers  of  religion  are  employed  for  the  benefit  of  the  faithful. 
Their  office  makes  them  the  servants  of  all. 

®  All  the  vicissitudes  and  events  of  life  are  designed  to  advance  your  spiritual 
welfare. 

■^  Bound  to  serve  Him. 

^  His  only  begotten  Son,  seeking  the  glory  of  the  Father.  As  man,  He  refers 
all  things  to  Him,  and  His  office  as  Redeemer  is  directed  to  lead  the  elect  to  Him. 

^  G.  uTTupiTot.; — servants.     2  Col.  vi.  4. 

'°  G.  itx.av6fji(,v;,  administrators — stewards.  The  apostle  presci'ibes  this  conside- 
ration as  a  remedy  or  preventive  of  partisan  attachment  to  leaders. 

"  The  revealed  truths,  and  the  institutions  of  Christ — the  sacraments. 


TO    THE    CORINTHIANS.  255 

2.  Here  now  it  is  required  among^  the  dispensers,  that  a  man  be 
found  faithful. 

3.  But  to  me  it  is  of  the  least  account  to  be  judged  by  you,  or 
by  the  day  of  man  :^  but  neither  do  I  judge  myself.^ 

4.  For  I  am  not  conscious  to  myself  of  anything  ;■*  yet  I  am  not 
hereby  justified  :  but  He  that  judgeth  me,  is  the  Lord. 

5.  Therefore  judge  not  before  the  time,  until  the  Lord  come,* 
who  both  will  bring  to  light  the  hidden  things  of  darkness,  and  will 
make  manifest  the  counsels  of  hearts  :  and  then  shall  every  man 
have  praise  from  God.^ 

6.  But  these  things,  brethren,  I  have  in  a  figure  transferred  to 
myself  and  Apollo,'^  for  your  sakes,  that  in  us  ye  may  learn  not* 
above  what  is  written,^  to  be  puffed  up  one  against  the  other  for 
another.^" 

7.  For  Avho  distinguisheth  thee  ?"  And  what  hast  thou,  that 
thou  hast  not  received  ?  But  if  thou  hast  received,  Avhy  dost  thou 
glory,  as  if  thou  hadst  not  received  ?^ 

'  Lit.  "  In."     Fidelity  is  demanded  in  every  steward. 

2  By  any  other  human  judgment.  "  The  day"  is  put  elsewhere  emphatically 
for  the  day  of  judgment.  "  The  day  of  man"  may  mean  the  judgment  of  men,  as 
days  were  appointed  for  the  trial  of  culprits  ;  or  an  allusion  may  be  made  to  the 
transitory  character  of  human  judgments,  since  men  soon  pass  away.  Lest  the 
Corinthians  should  take  on  themselves  to  judge  their  instructors,  he  shows  his 
indifiFerence  to  the  erring  judgments  of  men. 

^  He  did  not  rest  his  innocence  on  his  own  consciousness.  "  Observe  that  this 
does  not  savour  of  arrogance :  for  he  does  not  say  that  he  himself  is  able  to  form 
an  accurate  judgment."     St.  Chrysostom. 

*  Of  no  failure  in  his  duties  towards  them — of  no  weighty  offence  against  God, 
since  his  call  to  the  ministry. 

5  Christ  is  said  to  come  for  each  one  in  death,  since  the  soul  appears  before 
Him  in  judgment.  The  knowledge  of  the  secrets  of  the  heart,  or  omniscience,  is 
ascribed  to  Him. 

®  According  to  his  deserts,  he  will  be  rewarded  by  Christ  the  Judge,  who  is 
God.     Lit.  "the  praise,"  namely,  such  as  he  deserves. 

■^  The  apostle  applied  his  remarks  to  himself  and  Apollo,  avoiding  to  name  the 
leaders  under  whom  the  factions  rallied,  in  order  to  correct  the  evil  without 
wounding  their  pride. 

^  G.  P.  "to  think  of  men  ^  Schott  suspects  this  to  be  an  interpretation.  It 
is  wanting  in  the  Alexandrian  and  Cambridge  manuscripts,  as  well  as  in  the 
Vulgate. 

9  Contrary  to  what  he  had  enjoined  in  the  beginning  of  this  letter.     He  may, 
however,  allude  in  general  to  texts  of  Scripture  which  prescribe  humility. 
'0  Contending  in  a  proud  spirit  for  a  favourite  teacher. 

'1  This  seems  to  be  addressed  to  the  teacher.  "  He  passes,"  says  St.  Chrysos- 
tom, "from  the  subjects  to  the  rulers." 

•2  Every  gift,  whether  for  personal  sanctification,  or  for  the  benefit  of  others, 


256  THE    FIRST    EPISTLE 

8.  Now  ye  are  full:^  now  ye  are  become  rich:^  ye  reign^  with- 
out us  :  and  I  would '  to  God  ye  did  reign,''  that  we  also  might 
reign  with  you/ 

9.  For  I  think,  that  God  hath  set  forth^  us  apostles  the  last,^ 
as  men  condemned  to  death  :^  because  we  are  made  a  spectacle  to 
the  world,  and  to  angels,  and  to  men.^ 

10.  We^°  fools  for  Christ's  sake,  but  ye  wise"  in  Christ,  we 
weak,  but  ye  strong, ^^  ye  honourable,^^  but  we  vile." 

11.  Even  unto  this  hour  we  both  hunger  and  thirst,^^  and  are 
naked,^^  and  are  buffeted,  and  are  wanderers. ^^ 

12.  And  we  labour  working  with  our  own  hands  :^^  we  are  reviled, 
and  we  bless :  we  are  persecuted,  and  we  suffer  it. 

comes  from  God.  "  These  good  works  are  not  your  own,  but  the  fruits  of  Divine 
grace.  If  you  allege  your  faith,  it  is  the  result  of  the  Divine  call:  if  you  allege 
the  forgiveness  of  sins,  Divine  gifts,  the  faculty  of  instructing  others,  miraculous 
powers,  you  have  received  all  from  Him."     St.  Chrysostom. 

1  As  guests  after  a  banquet. 

2  With  heavenly  gifts. 

3  These  teachers  acted  without  care  or  restraint,  as  persons  possessing  un- 
limited authority,  which  the  apostle  compares  with  kingly  dominion.  He  casti- 
gates their  pride,  by  describing  their  self-sufficiency  and  self-glorification,  in  terms 
of  severe  irony. 

*  United  with  Christ  by  grace.  , 

5  He  wishes  them  to  live  and  act  in  such  a  way  that  he  could  join  in  their 
triumph,  and  that  as  one  family,  father  and  children,  all  might  finally  reign  with 
Christ  in  glory. 

8  Placed — set. 

^  The  lowest  among  men. 

*  As  criminals  condemned  to  fight  with  the  beasts — bestiarios — who,  if  they 
escape  in  the  first  struggle,  are  obliged  to  enter  on  another,  until  they  fall  dead. 

9  An  object  of  astonishment  by  their  sufferings. 

1°  The  verb  must  be  supplied.  The  phrases  are  elliptical  after  the  manner  of 
the  Hebrew  writers.  The  apostles  were  deemed  fools  by  unbelievers,  because 
they  preached  the  doctrine  of  a  crucified  Redeemer ;  even  some  of  the  teachers 
spoke  disparagingly  of  them. 

"  This  appears  ironical.  They  fancied  themselves  wise,  and  probably  affected 
to  adorn  their  preaching  with  a  vain  display  of  secular  learning. 

'2  "  That  is,  we  are  driven  away  and  persecuted,  but  you  enjoy  security  and 
great  honour."     St.  Chrysostom. 

"  Distinguished — honoured — covered  with  glory. 

'*'  Despised. 

'*  Occasionally,  as  Providence  permitted. 

i«  ni  clad. 

'^  Wander  from  place  to  place,  as  having  no  fixed  abode.  I  have  restored  the 
Rhemish  translation. 

'8  Acts  XX.  34 ;  1  Thess.  ii.  9 ;  2  Thess.  iii.  8. 


TO    THE    CORINTHIANS.  257 

13.  We  are  slandered,  and  we  entreat :  we  are  made  as  the  re- 
fuse^ of  this  world,  the  offscouring  of  all  even  until  now. 

14.  Not  to  confound  you  do  I  write  these  things  :  but  as  my 
dearly  beloved  children  I  admonish  you.^ 

15.  For  if  ye  have  ten  thousand  tutors^  in  Christ,  yet  not 
many  fathers.  For  in  Christ  Jesus  by  the  Gospel,  I  have  be- 
gotten you  '.* 

16.  I  beseech  you,  therefore,  be  ye  followers  of  me,  as  I  also 
am  of  Christ.^ 

17.  For  this  cause  I  have  sent  to  you  Timothy,  who  is  my  dearest 
son,*"  and  faithful  in  the  Lord :  who  will  put  you  in  mind  of  my 
ways,^  which  are  in  Christ  Jesus,  as  I  teach  everywhere  in  every 
church. 

18.  As  if  I  would  not  come  to  you,^  so  some  are  puffed^  up. 

19.  But  I  will  come  to  you  shortly,  if  the  Lord  will  :^°  and  I 
will  know"  not  the  speech  of  those  who  are  puffed  up,  but  the  power.^^ 

'  The  vilest  men  chosen  as  victims  by  the  Pagans  to  expiate  the  sins  of  the 
people  ;  or  the  filth  of  the  city  carried  away  by  scavengers. 

^  The  pronoun  is  understood. 

^  Lit.  "pedagogues."  The  pedagogue  was  a  guide  of  children  to  and  from 
school.  He  watched  over  their  conduct.  St.  Paul  speaks  of  their  teachers  as 
many  ;  but  uses  this  for  an  indefinite  number. 

*  He  first  led  them  to  the  faith. 

^  G.  P.  omit  the  comparison  ;  but  the  words  are  explained  by  St.  Chrysostom, 
and  they  were  also  in  a  manuscript  used  by  Stephen.  "Say  not  to  me  that  I 
cannot  imitate  you  :  for  you  are  a  teacher  and  a  leader.  There  is  not  so  great 
a  difference  between  me  and  you,  as  there  is  between  Christ  and  me  :  yet  I 
have  imitated  Him." 

^  In  Christ. 

''  They  appeared  to  have  forgotten  some  of  his  doctrines,  or  the  spirit  in  which 
he  taught.  "  He  did  not  say:  he  will  teach  you,  lest  they  should  be  mortified, 
having  learned  from  himself."     St.  Chrysostom. 

^  As  if  they  had  no  reason  to  fear  being  punished.  "He  shows  that  their 
arrogance  resembled  the  boldness  of  children,  who  in  the  absence  of  the  teacher 
become  fearless."     St.  Chrysostom. 

3  Proudly  excited. 

'''  The  apostle  did  not  foreknow  all  things,  and  therefore  spoke  conditionally., 

•1  Make  proof  of — put  to  the  test. 

'2  Observe  their  virtue  and  constancy,  or  rather  see  whether  God  confirm  their- 
preaching  by  wonderful  works.  "  We  prevailed,  he  says,  by  miracles,  not  by  fine, 
speeches :  the  greatest  proof  which  we  furnished  of  the  divinity  of  our  doctrine, 
and  of  our  announcement  of  the  heavenly  kingdom,  being  the  miracles  which  we 
perform  through  the  power  of  the  Spirit.  If  then  those  who  are  now  puffed  up 
wish  to  be  esteemed  great,  when  I  come,  let  them  show  whether  they  have  such: 
power."     St.  Chrysostom. 

17 


258  THE     FIRST     EPISTLE 

20.  For  tlie  kingdom  of  God  is  not  in  speech,  but  in  power. 

21.  What  will  ye  ?  shall  I  come  to  you  with  the  rod/  or  in 
charity,  and  the  spirit  of  meekness  ? 


CHAPTER  V. 

He  reproves  the  Corinthians  for  tolerating  one  that  lived  publicly  in  incest :  whom  he, 
although  absent,  delivered  to  Satan,  admonishing  them  that,  purging  out  the  leaven  of 
vice,  they  celebrate  the  passover  with  purity  of  heart :  nor  will  he  have  them  to  asso- 
ciate with  Christians  that  are  publicly  scandalous. 

1.  It  is  absolutely  heard  that  there  is  fornication^  among  you, 
and  such  fornication  as  the  like  is  not^  among  the  heathens,  so 
that  one  hath  his  father's  wife."* 

2.  And  ye  are  puffed  up  f  and  ye  have  not  rather  mourned,^ 
that  he  who  hath  done  this  deed  might  be  taken  away  from  among 
you.^ 

3.  I  indeed^  absent  in  body,  but  present  in  spirit,  have  already 
judged  as  though  I  were  present,  him  who  hath  so  done, 


'  Of  ecclesiastical  authority.  "It  is  the  language  of  one  who  has  ascended  to 
the  chair  of  instruction,  and  thence  speaks  to  them  :  of  one  who  has  received  all 
power."     St.  Chrysostom. 

2  The  term  in  Scriptural  use  is  applicable  to  every  species  of  impurity.  Lev. 
xviii.  7,  8 ;  xx.  11. 

'  G.  P.  "  as  is  not  so  much  as  named."  The  verb  is  wanting  in  seven  Uncial 
manuscripts,  and  the  Memphitic,  Ethiopic,  and  Armenian  versions.  Griesbach 
expunges  it. 

"•  His  stepmother.  It  appears  that  his  father  was  still  alive,  since  the  apostle 
speaks  of  him  who  suffered  the  wrong.  2  Cor.  vii.  12.  It  was  not  unheard  of 
among  the  heathens,  that  a  son  should  have  his  stepmother  for  wife,  after  the 
death  of  his  father. 

^  Not  on  this  account,  but  in  vain  contentions  about  their  teachers. 

^  They  ought  to  have  been  so  deeply  afflicted  at  the  scandal,  as  to  give  them- 
•selves  no  rest  until  they  obtained  its  removal,  or  the  expulsion  of  the  delinquent 
from  the  church. 

''  "  The  power  of  excommunication,"  says  Calvin,  "is  proved  by  this  passage." 
The  apostle  does  not  speak  of  excommunicating  her ;  probably  because  she 
was  a  heathen:  or  because  he  thought  it  sufficient  to  punish  the  principal  delin- 
quent. 

*  G.  P.  "as."     This  particle  is  wanting  in  the  chief  manuscripts  and  vei'sions. 


TO    THE    COEINTHIANS.  259 

4.  In  the  name^  of  our  Lord  Jesus  Christ,  ye  being  gathered 
together,^  and  my  spirit,  with  the  power  of  our  Lord  Jesus,^ 

5.  To  deliver  such  a  one  to  Satan^  for  the  destruction  of  the 
flesh,^  that  the  spirit  may  be  saved*'  in  the  day  of  our  Lord  Jesus 
Christ.^ 

6.  Your  glorying  is  not  good.^  Know  ye  not  that  a  little  leaven 
corrupteth'  the  whole  mass  ? 

7.  Purge  out^°  the  old  leaven,  that  ye  may  be  a  new  paste,  as 
ye  are  unleavened."     For  our  passover,^  Christ,  is  sacrificed. 

8.  Therefore  let  us  feast,  not  with  old  leaven,  nor  with  the  leaven 


'  By  the  authority. 

'^  The  apostle  represents  himself  as  acting  with  their  presumed  concurrence. 
He  would  have  wished  to  have  presided  in  an  assembly  of  the  Corinthians,  and 
pronounced  sentence,  after  a  public  investigation  of  the  fact. 

3_That  power  was  communicated  to  him,  and  could  be  most  suitably  exercised 
in  such  an  assembly.  G.  P.  add  "Christ,"  which,  however,  is  not  found  in  the 
chief  manuscripts  and  versions. 

■*  Excommunication  had  this  eflfect,  by  casting  the  offender  from  the  church, 
and  depriving  him  of  all  spiritual  privileges.  He  was  separated  from  Christ, 
and  given  over  to  the  power  of  the  enemy.  Demoniac  obsession  appears  to  have 
accompanied  this  solemn  act  in  the  apostolic  age.  "Wishing  to  affect  him  more 
sensibly,  he  gives  him  over  to  Satan :  and  this  was  pleasing  to  God,  so  that  he 
was  punished  in  the  flesh."     St.  Chrysostom. 

^  The  unhappy  man  was  likely  to  be  reduced  to  a  state  of  great  bodily  afflic- 
tion and  weakness,  by  this  humiliation  and  punishment. 

^  The  censures  of  the  Church  are  designed  by  present  humiliation  to  move  the 
sinner  to  penance,  and  thus  secure  his  salvation.  "  The  Church,"  says  Calvin, 
"  by  chastising  sinners  with  severity,  does  not  spare  them  in  this  world,  that  God 
may  spare  them." 

■^  G.  P.  "The  Lord  Jesus."  The  chief  manuscripts  and  versions  have  the 
Vulgate  reading. 

^  In  regard  to  your  teachers. 

9  G.  P.  "leaveneth  the  whole  lump."  The  ancient  manuscript  of  Clermont 
has  the  Vulgate  reading.  The  apostle  speaks  of  old  or  bad  leaven,  to  which  he 
compares  vice.  Gal.  v.  9.  "  If  he  remain  unpunished,  and  his  sin  be  unavenged, 
he  will  corrupt  others."     St.  Chrysostom. 

'°  G.  P.  "therefore."  This  is  wanting *n  the  manuscripts  and  versions  gene- 
rally, and  is  cancelled  by  Griesbach.  The  apostle  orders  them  to  cast  from  them 
the  scandalous  sinner,  whose  crime  infects  the  whole  body,  that  they  may  be  as 
a  new  paste,  free  from  corruption.  There  is  an  allusion  to  the  pre'cept  of  the 
Mosaic  law,  to  put  away  all  leaven  from  their  dwellings  during  the  paschal 
solemnity. 

"  By  their  vocation  to  Christianity  they  were  bound  to  be  free  from  the  leaven 
of  vice.  "  He  does  not  say  this,  as  if  all  were  pure,  but  as  it  becomes  you  to 
be."     St.  Chrysostom. 

'2  The  ancient  victim  w^s  the  type  of  Christ. 


260  THE    FIRST    EPISTLE 

of  malice  and  wickedness,  but  with  unleavened  bread^  of  sincerity 
and  truth. 

9.  I  have  written  to  you  in  the  letter,^  not  to  keep  company 
with  fornicators. 

10.^  Not  altogether  with  the  fornicators  of  this  world,  or  with 
the  covetous,  or  the  extortioners,  or  with  idolaters  :  otherwise  ye 
must  needs  go  out  of  this  world."* 

11.  But  now  I  have  written  to  you,  not  to  keep  company  :  if  any 
one  who  is  called  a  brother  is  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner,  with  such  a 
one  not  so  much  as  to  eat.* 

12.  For  what  have  I  to  do  to  judge  those^  who  are  without  V 
Do  not  ye  judge  those  who  are  within  ?^ 

13.  For  those  who  are  without  God  wilP  judge.^°  Put  away 
the  wicked  one"  from  among  yourselves. 

. 1 

'  The  noun  is  not  in  the  text,  but  it  must  be  understood. 

2  This  seems  .to  refer  to  a  former  letter,  which,  as  Calvin  observes,  is  no 
longer  extant.  "No  doubt,"  he  says,  "many  others  have  been  lost."  Some 
suppose  that  the  present  letter  is  meant. 

3  G.  P.  "Yet."  This  is  cancelled  by  Lachmann,  on  the  authority  of  manu- 
scripts and  versions. 

*  He  did  not  command  them  to  avoid  unbelievers  infected  with  vice,  for  they 
were  innumerable.  Besides,  the  examples  of  professors  of  Christianity  were  far 
more  dangerous. 

5  This  prohibition  was  designed  to  preserve  them  from  the  influence  of  bad 
example,  and  to  correct  the  delinquent.  It  is  still  obligatory  on  all  whose  per- 
sonal weakness  renders  the  danger  proximate,  or  whose  familiarity  would  en- 
courage others  in  sin. 

^  G.  P.  "  also."  Lachmann  cancels  it,  on  the  authority  of  the  chief  manuscripts 
and  versions. 

■^  The  heathens,  or  others  unbaptized.  "  As  long  as  they  despised  the  doctrine 
of  Christ,  it  would  be  vain  to  propose  to  them  the  commands  of  Christ,  since 
they  knew  Him  not."     St.  Chrysostom. 

^  The  members  of  the  Church  were  accustomed  to  be  called  to  judgment  by 
their  prelates,  when  any  charge  of  immorality  was  preferred  against  them,  con- 
formably to  Matt,  xviii.  17. 

^  G.  P.  "judgeth."     The  future  is  decidedly  preferable,  as  Olshausen  avows. 

^"  G.  Ka).  P.  "Therefore."  This  is  cancelled  by  Griesbach,  on  the  authority 
of  seven  of  the  chief  manuscripts,  and  of  the  ancient  versions. 

"  The  incestuous  man. 


TO    THE    CORINTHIANS.  261 


CHAPTER  VI. 

He  rebukes  them  for  litigating  before  heathen  judges  ;  and  enumerates  certain  sins  which 
exclude  from  the  kingdom  of  heaven.  He  states  that  some  things  are  lawful  which  are 
not  expedient,  and  he  shows  that  fornication  should  be  shunned  for  many  reasons. 

1.  Dare  any  of  you  having  a  matter  against  another,  go  to  be 
judged  before  the  unjust,^  and  not  before  the  saints  ?^ 

2.  Know  ye  not  that  the  saints  shall  judge  this  world  ?^  And 
if  the  world  shall  be  judged  in'*  you,  are  ye  unworthy  to  judge  the 
smallest  matters  ?* 

3.  Know  ye  not  that  we  shall  judge  angels  ?^  how  much  more 
things  of  this  world  V 

.    4.  If  therefore  ye  have  judgments  of  things  pertaining  to  this 
world:®  set  them  to  judge  who  are  the  most  despised^  in  the  church. 

5.  I  speak  to  your  shame.  Is  it  so  that  there  is  not  among 
you  one  wise  man,^"  who  is  able  to  judge  between  his  breroren  ?" 

6.  But  brother  goeth  to  law  with  brother ;  and  that  before  unbe- 
lievers. 

7.  Now  indeed  it  is  plainly  a  fault^  in  you,  that  ye  have  law- 

1  The  heathen  judges.  ^  Christians. 

'^  In  the  general  judgment  the  apostles  will  sit  on  thrones  of  judgment,  to 
judge  the  twelve  tribes  of  Israel.  All  Christians  by  the  homage  which  they  ren- 
der to  revelation,  may  be  considered  as  concurring  with  Christ  in  His  condemna- 
tion of  unbelievers,  as  the  Ninevites,  and  the  Queen  of  Saba  shall  rise  in  judg- 
ment against  the  Jews. 

■*  This  may  be  equivalent  to  "by,"  as  the  Hellenistic  writers  use  prepositions 
with  great  latitude  :  it  may,  however,  be  so  understood  that  Christ  will  judge 
the  world,  in  them,  condemning  unbelievers  by  their  example. 

5  Secular  concerns — temporal  interests,  which  are  trivial,  in  regard  to  eternity. 

6  The  demons.     Christians  will  unite  with  Christ  in  their  condemnation. 
'  Things  appertaining  to  common  life — things  of  this  world. 

*  Disputes  about  secular  matters. 

8  Despised  as  good  for  nothing.  The-  apostle  insinuates  that  the  lowest  Chris- 
tians are  capable  of  judging  of  secular  interests :  or  rather,  that  those  who  were 
looked  on  with  contempt  by  some,  were  fully  competent  to  determine  suits  of 
such  trivial  importance.  '°  The  Jews  called  a  judge  tvise. 

"Between  brother  and  brother.  Lit.  "  between  his  brothei'."  "  It  is  very 
shameful  if  the  priest  cannot  effect  a  reconciliation  even  among  brothers,  so  that 
they  must  run  to  those  who  are  without."     St.  Chrysostom. 

12  A  defect.  It  is  not  sinful  to  seek  justice  by  legal  means :  but  it  is  sinful 
unnecessarily  to  have  recourse  to  the  public  tribunals,  when  private  efforts, 
through  the  mediation  of  friends,  might  have  procured  redress.  Scandal  was 
given  to  the  heathen,  when  the  Christians  appeared  before  them,  complaining  of 
wrongs  inflicted  by  their  brethren.  Matt.  v.  39 ;  Luke  vi.  29 ;  Rom.  xii.  17  ; 
1  Thess.  iv.  6. 


262  THE    FIRST    EPISTLE 

suits  one  with  another.     Why  clo  ye  not  rather  take  wrong  ?  why 
do  ye  not  rather  suffer  fraud  ?^ 

8.  But  ye  wrong,  and  defraud :  and  that  brethren.^ 

9.  Know  ye  not,  that  the  unjust  shall  not  possess  the  kingdom 
of  God  ?  Be  not  deceived  :  neither  fornicators,  nor  idolaters,  nor 
adulterers,  • 

10.  Nor  the  effeminate,  nor  sodomites,  nor  thieves,  nor  cove- 
tous men,  nor  drunkards,  nor  railers,  nor  extortioners,  shall  pos- 
sess the  kingdom  of  God. 

11.  And  such  some  of  you  were :  but  ye  are  washed,^  but  ye 
are  sanctified,''  but  ye  are  justified^  in  the  name*^  of  our  Lord 
Jesus  Christ,  and  the  Spirit  of  our  God.^ 

12.  All  things^  are  lawful  to  me,  but  all  things  are  not  expe- 
dient :^  all  things  are  lawful  to  me,  but  I  will  not  be  brought 
under  the  power  of  any.^° 

13.  Miat^^  for  the  stomach,  and  the  stomach  for  meats :  but 
God  will  destroy  both  it  and  them  :^  but  the  body  is  not  for  forni- 
cation,^^ but  for  the  Lord,  and  the  Lord  for  the  body." 

1  Suffer  yourselves  to  be  stripped  of  your  property. 

^  They  sinned  against  charity,  as  'well  as  justice. 

^  From  the  defilement  of  those  sins.     Baptism  was  the  means  of  this  purification. 

4  By  grace,  and  the  communication  of  the  Holy  Spirit. 

^  Acquitted  of  previous  guilt,  and  rendered  just  before  God. 

^  By  His  authority — by  the  administration  of  His  sacraments. 

■^  The  Divine  Spirit,  who  is  of  the  Father  and  the  Son,  and  who  is  the  same 
God,  regenerated  them  in  baptism,  and  strengthened  them,  when  hands  were 
laid  on  them  with  prayer,  by  the  prelates  of  the  church. 

^  All  things  not  morally  wrong. 

9  The  meaning  is :  Many  things  are  lawful  which  are  not  expedient. 

'°  The  text  may  be  understood  of  any  person  or  any  thing  ;  but  the  latter  inter- 
pretation is  preferable.  The  apostle  intimates  that  in  the  use  of  things  lawful 
in  themselves,  we  should  not  suffer  ourselves  to  be  carried  away  by  our  desires, 
which  we  should  regulate  and  control. 

»  G.  P.  "meats." 

^  God  has  created  food  for  our  nourishment,  and  adapted  our  stomachs  to  its 
reception ;  but  both  the  food  and  the  stomach  are  perishable :  wherefore  we 
should  not  give  ourselves  over  without  restraint  to  the  gratification  of  our  appetite. 

'3  The  phrase  is  elliptical,  after  the  manner  of  Hellenistic  writers.  The  body 
was  not  formed  for  irregular  and  vague  indulgence.  The  laws  of  nature,  by 
which  sexual  intercourse  must  be  regulated,  are  divinely  sanctioned.  The  body 
should  be  "holy  to  God,"  controlled  in  all  things  by  His  law:  "  For  it  was  not 
formed  in  order  that  it  should  live  licentiously  and  commit  fornication ;  as  the 
stomach  was  not  made  to  be  glutted,  but  that  it  should  follow  Christ  as  head,  and 
that  He,  as  Lord,  should  preside  over  the  body."     St.  Chrysostom. 

*''  Blessing  it  in  its  lawful  functions,  and  destining  it  for  glory,  in  the  resurrection. 


TO    THE     CORINTHIANS.  263 

14.  Now  God  both  liath  raised  up  the  Lord,  and  He  will  raise 
'us  up  by  His  power.^ 

15.  Know  ye  ^ot  that  your  bodies  are  members  of  Christ  ?^ 
Shall  I  then  take  the  members  of  Christ,  and  make  them  the 
members  of  a  harlot  ?^     God  forbid. 

16.  Or  know  ye  not,  that  he  who  is  joined  to  a  harlot,  is  made 
one  body  ?     "  For  they  shall  be  (he  saith)  two  in  one  flesh.  "^ 

17.  But  he  who  is  joined  to  the  Lord  is  one  spirit.* 

18.  Flee  fornication.  Every  sin*"  that  a  man  doeth,  is  without 
the  body :  but  he  who  committeth  fornication,  sinneth  against  his 
own  body.^ 

19.  Or  know  ye  not,  that  your  members^  are  the  temple  of  the 
Holy  Ghost,^  who  is  in  you,  whom  ye  have  from  God,  and  ye  are 
not  your  own  ?^° 

20.  For  ye  are  bought"  with  a  great^^  price.  Glorify  and 
bear^^  God  in  your  body." 

'  "  Since  the  power  of  Him  who  raised  Him  up,  is  worthy  of  belief,  he  silences 
opposition."     St.  Chrysostom. 

2  By  baptism  we  are  incorporated  in  His  mystical  body,  of  which  He  is  the 
head. 

3  "  Nothing  is 'more  awful  than  this  expression."     St.  Chrysostom. 

*  Gen.  ii.  24;  Matt.  xix.  5;  Mark  x.  8  ;  Ephes.'v.  31.  This  was  said  of  the 
marriage  union  ;  but  it  is  verified  in  all  sexual  intercourse. 

5  By  communion  of  thought  and  affection.  "  He  becomes  one  spirit,  although 
he  be  clothed  with  the  body ;  for  since  nothing  corporeal,  nothing  gross,  nothing 
earthly,  is  in  him,  he  is  merely  clothed  with  the  body ;  since  the  soul  and  spirit 
have  the  entire  government,  God  is  thus  glorified."     St.  Chrysostom. 

^  Most  sins  are  directed  against  others,  or  have  external  objects.  Impurity 
injures  and  dishonours  the  body. 

■^  Using  it  against  the  law  of  nature. 

8  G.  P.  "  your  body."     Some  manuscripts  have  :  "  your  bodies." 

9  Supra  iii.  17 ;  2  Cor.  vi.  16. 

1°  You  belong  to  Christ.  "He  does  not  interfere  with  the  freedom  of  our 
choice,  but  He  leads  us  away  from  iniquity,  and  shows  the  care  of  the  Lord."  St. 
Chrysostom. 

1'  Infra  vii.  23 ;  1  Peter  i.  18. 

12  The  adjective  is  not  in  the  text. 

13  This  verb  is  in  some  manuscripts  noted  by  Griesbach,  as  also  in  St.  Chry- 
sostom, but  it  is  not  in  the  chief  manuscripts  and  versions.  The  force  of  the 
Greek  term  is  "to  take  up,"  and  it  implies  that  Christians  should  honour  God, 
by  taking  on  them  to  represent  Him  in  the  purity  of  their  lives. 

"  G.  P.  "  and  in  your  spirit,  which  are  God's."  These  words  are  rejected  by 
Griesbach  and  other  critics,  being  wanting  in  seven  of  the  chief  manuscripts  and 
in  the  ancient  versions.     They  are  found  in  St.  Chrysostom. 


264  THE    FIRST    EPISTLE 


CHAPTER  VII. 

He  instructs  the  Corinthians  in  regard  to  marriage,  and  its  use,  and  the  indissolubility  of 
the  bond,  recommending  celibacy  to  those  who  are  unmarried,  and  showing  how  a  be- 
liever ought  to  act  towards  an  unbelieving  consort.  He  states  that  each  one  should 
abide  in  the  state  of  life  in  which  he  was  at  the  time  of  his  call  to  the  faith.  He  pre- 
fers virginity  to  marriage  ;  and  says  that  a  wife  is  free,  on  the  death  of  her  husband, 
to  marry  whom  she  pleases  in  the  Lord. 

1.  Now  concerning  the  things  whereof  ye  wrote  to  me  :^  It  is 
good^  for  a  man  not  to  touch  a  woman  :^ 

2.  But  because  of  fornication,'*  let  every  man  have^  his  own 
wife,  and  let  every  woman  have  her  own  husband. 

3.  Let  the  husband  render  the  debt^  to  the  wife :  and  the  wife 
also  in  like  manner  to  the  husband. 

4.  The  wife  hath  not  power  over  her  own  body,^  but  the  hus- 
band. And  in  like  manner,  the  husband,  also,  hath  not  power 
over  his  own  body,  but  the  wife. 


1  The  Corinthians  had  consulted  the  apostle  by  letter,  on  matters  appertaining 
to  purity.  "They  had  written,"  says  St.  Chrysostom,  "to  inquire  of  him  whether 
it  be  necessary  to  abstain  from  conjugal  intercourse."  Calvin  avows  that  from 
the  very  commencement  of  the  Church  an  extraordinary  esteem  had  been  con- 
ceived for  the  state  of  celibacy. 

2  The  text  is  literally,  "beautiful."  The  apostle  lays  down  the  general  prin- 
ciple, that  entire  continence  is  in  itself  excellent. 

^  The  touch  may  be  taken  by  the  figure  litotes,  for  intercourse,  or  in  its  strictest 
sense,  for  the  slightest  sensual  familiarity. 

■*  The  text  is  in  the  plural  number,  but  some  manuscripts  have  the  singular. 
The  Protestant  translation  here  follows  the  Vulgate.  The  meaning  is :  on  account 
of  the  danger  of  impurity. 

5  St.  Jerome  observes  that  this  regards  those  who  are  already  married,  whom 
the  apostle  directs  to  retain  their  consorts.  His  allowance  of  a  wife  to  each  man 
implies  a  pi'ohibition  of  having  more  than  one.  "  This  passage,"  says  Calvin, 
"is  directed  against  polygamy." 

^  G.  P.  "due  benevolence."  Griesbach  and  other  critics  have  adopted  the 
reading  of  the  Vulgate,  which  is  found  in  seven  of  the  principal  manuscripts,  and 
in  the  ancient  versions.  The  apostle  orders  the  marriage  duty  to  be  complied 
with,  in  conformity  with  the  Divine  ordinance.     See  also  1  Peter  iii.  7. 

"^  All  self-gratification,  on  the  part  of  either  husband  or  wife,  is  sinful.  Their 
marriage  rights  are  mutual  and  equal.  "In  other  things,  he  says,  let  the  hus- 
band have  privilege ;  but  where  chastity  is  in  question,  not  so :  in  this  both  are 
equal,  and  there  is  no  prerogative."     St.  Chrysostom. 


TO    THE    CORINTHIANS.  265 

5.  Defraud  not^  one  another,  except  perhaps  by  consent^  for  a 
time,  that  ye  may  give  yourselves  to^  prayer,  and  return  together^ 
again,  lest  Satan  tempt  you  for  your  incontinency. 

6.  But  I  speak  this  by  indulgence,  not  by  way  of  command. 

7.  For  I  would  that  all  of  you^  were  as  myself  :^  but  every  one 
hath  his  peculiar  gift  from  God :  one  indeed  so,  but  another  so.^ 

8.  But  I  say  to  the  unmarried,  and  to  the  widows :  it  is  good 
for  them,  if  tliey  so  continue  even  as  I. 

9.  But  if  they  do  not^  contain  themselves,  let  them  marry.  For 
it  is  better  to  marry  than  to  burn.^ 

10.  But  to  those  who  are  married,  not  I  command,  but  the 
Lord,  that  the  wife  depart  not  from  the  husband  :^° 

11.  And  if  she  hath  departed,"  to  remain  unmarried,  or  to  be 
reconciled  to  her^  husband.-^  And  let  not  the  husband  put  away 
the  wife. 


'  Deprive — deny. 

^  It  is  then  no  longer  fraud. 

^  G.  P.  "fasting  and."  The  ancient  manuscripts  and  versions  have  not  these 
words,  which  were  probably  borrowed  from  Matt.  xvii.  21.  The  critics  have 
rightly  expunged  them.  Continence  is  recommended  to  married  persons  in  times 
of  solemn  prayer  and  public  humiliation,  such  as  Lent,  as  also  when  their  own 
devotion  may  prompt  them  by  mutual  consent,  especially  before  holy  communion. 
"By  consent,  saye  Grotius,  the  abstinence  might  be  perpetual,  for  '  volenti  non  fit 
injuria.'  And  that  such  abstinence  was  practised  by  the  early  Christians,  is  plain 
from  the  ecclesiastical  writers."     Bloomfield. 

■*  P.  "  come  together." 

5  G.  P.  "all  men." 

^  Calvin  avows,  that  "this  passage  shows  that  at  that  time  he  was  single." 
He  also  admits,  that  the  apostle  teaches  that  celibacy  is  desirable,  if  in  the  power 
of  those  who  embrace  it,  but  that  each  one  must  examine  his  own  capability. 

■^  This  literally  corresponds  with  the  text  and  Vulgate.  The  Protestant  ver- 
sion, to  which  the  recent  editions  of  the  Rhemish  have  been  conformed,  is  free : 
"  one  after  this  manner,  another  after  that." 

8  P.  "  cannot."  This  translation  implies  more  than  the  text  expresses,  and 
was  made  with  a  view  to  maintain  the  impossibility  of  continency  for  some  persons. 

9  With  lust. 

'"  Matt.  V.  32,  xix.  9 ;  Mark  x.  7 ;  Luke  xvi.  16.  "  Because  he  is  about  to 
recite  the  law  clearly  enacted  by  Christ,  not  to  dismiss  the  wife  unless  for  adul- 
tery; on  this  account,  he  says:   'Not  I.'"     St.  Chrysostom. 

"  Even  for  weighty  cause. 

'2  Lit.  "to  the  husband."  The  article  is,  however,  equivalent  here  to  a  pos- 
sessive pronoun.  In  giving  a  close  translation,  I  have  not  forgotten  this ;  but  I 
have  preferred  being  strictly  literal,  when  the  English  language  would  at  all 
admit  it. 

'*  This  is  of  strict  obligation,  if  she  departed  without  cause. 


266  THE    FIRST    EPISTLE 

12.  For  to  the  rest^  I  say,  not  the  Lord.^  If  any  brother  hath 
an  unbelieving  wife,^  and  she  consent  to  dwell  with  him,  let  him 
not  put  her  away. 

13.  And  if  any  faithful'*  woman  hath  an  unbelieving  husband, . 
and  he  consent  to  dwell  with  her,  let  her  not  put  away  the  husband  :* 

14.  For  the  unbelieving  husband  is  sanctified^  by  the  believing'^ 
wife,  and  the  unbelieving  wife  is  sanctified  by  the  believing*  hus- 
band ;  otherwise  your  children  should  be  unclean,^  but  now  they 
are  holy.-^° 

15.  But  if  the   unbeliever   depart,  let   him   depart :"  for  the 


'  To  such  as  are  married  to  unbelievers. 

^  The  apostle  thus  distinguishes  his  own  recommendations  from  the  positive 
commands  of  God.  He  spoke,  nevertheless,  under  the  guidance  of  the  Spirit  of 
God,  counselling,  but  not  commanding.  "Lest  you  should  think  that  his  coun- 
'sels  are  merely  human,  he  added:  '  I  think  that  I  also  have  the  Spirit  of  God.'  " 
St.  Chrysostom.  Olshausen,  on  v.  32-34,  observes:  "The  following  words  are 
so  strong,  as  in  fact  to  incline  to  the  belief,  that  the  apostle  gives  an  objective 
preference  to  celibacy,  as  the  Catholic  Church  maintains." 

^  Whom  he  mai-ried  before  his  conversion.  "  lie  does  not  now  speak  of  those 
who  are  as  yet  unmarried,  but  of  those  who  are  married ;  for  he  does  not  say.  If 
any  one  wishes  to  take  an  unbeliever,  but  if  any  one  hath  an  unbeliever,  that  is, 
if  any  one  after  his  or  her  marriage,  embrace  the  doctrine  of  piety,  whilst  the 
consort  continues  in  unbelief,  yet  consents  to  cohabit,  let  no  separation  be  made." 
St.  Chrysostom. 

■*  The  epithet  is  wanting  in  G.  P. 

^  G.  P.  "him."  The  four  chief  manuscripts  and  the  ancient  versions  have  the 
Vulgate  reading.  The  text  supposes  that  the  Christian  woman  might,  from  re- 
ligious motives,  be  disposed  to  take  active  measures  to  procure  a  separation. 

^  In  the  marriage  relation,  which  is  legitimate,  and  in  the  occasion  which  is 
afforded  him  of  coming  to  the  knowledge  of  salvation. 

'  G.  P.  omit  this  adjective,  which,  however,  is  found  in  the  manuscripts  of 
Clermont  and  St.  Germain,  and  in  the  Syriac  version. 

®  The  same  remark  applies  here. 

^  Were  the  union  unlawful,  the  offspring  would  be  unholy — spurious. 

■°  The  children  were  lawful.  "  He  calls  them  holy,  that  is,  not  unclean."  St. 
Chrysostom. 

''  The  apostle  here  intimates,  that  in  case  of  the  refusal  of  the  unbeliever  to 
live  in  peace  with  the  believer,  and  of  his  wanton  desertion,  the  believer  is  free 
from  the  marriage  bond,  which  was  not  altogether  strong,  by  reason  of  the  un- 
christian state  of  one  party.  It  is  a  principle  of  ecclesiastical  jurisprudence, 
that,  in  such  case,  the  tie  is  dissolved,  and  the  Christian  is  allowed  to  contract  a 
new  marriage.  This,  however,  is  confined  to  cases  in  which  the  unbeliever  is 
without  baptism,  since  the  marriage  of  baptized  persons,  whatever  be  their  per- 
sonal unbelief,  is  valid.  "If  he  orders  you  to  sacrifice,  or  to  join  him  in  impiety 
on  account  of  your  marriage,  or  to  depart  from  him,  it  is  better  that  the  marriage 
be  dissolved,  than  that  piety  should  suffer."     St.  Chrysostom. 


TO    THE    CORINTHIANS.  267 

brother,  or  sister,  is  not  under  bondage^  in  such  cases :  but  God 
hath  called  us  in  peace.^ 

16.  For  how  knowest  thou,  0  woman,  whether  thou  shalt  save 
the  husband  ?^  or  how  knowest  thou,  0  man,  whether  thou  shalt 
save  the  wife  ? 

17.  But  as  the  Lord  hath  distributed"^  to  every  one,  as  God  hath 
called  every  one,*  so  let  him  walk,  and  as''  I  teach^  in  all  the 
churches.^ 

18.  Is  any  man  called  being  circumcised  ?^  let  him  not  conceal 
the  circumcision.^"  Is  any  man  called  uncircumcised  ?"  lot  him 
not  be  circumcised.^^ 

19.  Circumcision  is  nothing,  and  uncircumcision  is  nothing  :^^ 
but  the  observance  of  the  commandments  of  God. 

20.  Let  every  man  abide  in  the  calling  in  which  he  was  called." 

21.  Wast  thou  called  being  a  bondman  ?^*  care  not  •}^  but  if  thou 
may  est  be  made  free,  use  it  rather.  ^^ 

'  He  is  not  bound  to  yield  truth  and  salvation  to  the  arbitrary  wishes  of  the 
unbeliever.  "If  he  quarrel  and  fight  daily  on  this  account,  it  is  better  to  be 
separated."     St.  Chrysostom. 

^  To  the  enjoyment  of  peace  of  conscience — religious  tranquillity. 

^  The  hope  of  leading  the  unbeliever  to  Christianity,  might  be  pleaded  as  a 
warrant  for  weak  condescension  to  his  prejudices;  but  the  apostle  shows  that 
his  conversion  could  not  be  counted  on  with  certainty. 

*  Distributed  His  gifts.  G.  P.  "  But  as  God  hath  distributed  to  every  one,  as 
the  Lord  hath  called."  Griesbach  and  Schott  prefer  the  Vulgate  reading,  which 
is  conformable  to  seven  of  the  chief  manuscripts,  and  to  several  ancient  versions. 

°  From  whatever  class,  Jews  or  Gentiles,  each  was  called  to  the  faith.  Eph.  iv.  1. 

^  G.  P.  "  so."     "  Siciii"  is  probably  a  mistake.     It  may  have  been  sic. 

■^  G.  P.  "  ordain."  The  manuscripts  of  Clermont  and  St.  Germain  support  the 
Vulgate. 

^  The  apostle  did  not  give  special  rules  to  the  Corinthians  on  these  points ;  but 
he  prescribed  the  same  rules  everywhere,  so  that  they  should  be  readily  embraced 
and  followed.  9  A  Jew. 

'"  By  a  surgical  operation  the  circumcision  was  in  a  measure  concealed,  the 
skin  being  drawn  over  the  part  circumcised.  P.  "let  him  not  become  uncircum- 
cised."    Bloomfield  observes,  that  "  uncircumcised  no  one  ever  could  become." 

11  A  Gentile. 

12  In  the  particular  case  of  Timothy,  whose  mother  was  a  Jew,  the  apostle 
modified  the  application  of  this  rule. 

1*  Either  is  of  no  account  in  reference  to  salvation. 

"  The  convert  from  heathenism  should  not  adopt  circumcision  :  the  Jew  should 
not  seek  to  conceal  it. 

1*  In  the  state  of  bondage. 

IS  Be  not  unhappy  on  account  of  this  servile  condition. 

"  St.  Chrysostom  takes  it  as  an  advice  to  continue  in  bondage:    "that  is. 


268  THE    FIRST    EPISTLE 

22.  For  lie  tvIio  was  called  in  the  Lord  being  a  bondman,  is  the 
freedman  of  the  Lord:  in  like  manner  he  who  is  called,  being 
free,  is  the  bondman  of  Christ. 

23.  Ye  are  bought  with  a  price,^  be  not  made  the  slaves  of  men.^ 

24.  Brethren,  let  every  man  wherein  he  was  called,  abide  therein 
with  God. 

25.  Now  concerning  virgins^  I  have  no  commandment  of  the 
Lord ;  but  I  give  counsel,  as  having  obtained  mercy  of  the  Lord, 
to  be  faithful."* 

26.  I  think  therefore  that  this  is  good  for  the  present  necessity,^ 
because  it  is  good  for  a  man  so  to  be. 

27.  Art  thou  bound  to  a  wife  ?  Seek  not  to  be  loosed.  Art 
thou  loosed  from  a  wife  ?     Seek  not  a  wife.^ 

28.  But  if  thou  take  a  wife,  thou  hast  not  sinned.  And  if  a 
virgin  marry,  she  hath  not  sinned :  nevertheless  such  shall  have 
tribulation  of  the  flesh.''     But  I  spare  you. 

29.  This  therefore  I  say,  brethren :  The  time  is  short ;  it  re- 
maineth,  that  they  also  who  have  wives,  be  as  if  they  had  none : 

30.  And  they  who  weep,  as  though  they  wept  not :  and  they 
who  rejoice,  as  if  they  rejoiced  not ;  and  they  who  buy,  as  though 
they  possessed  not : 

31.  And  they  who  use  this  world,  as  if  they  used  it  not:  for  the 
scene^  of  this  world  passeth  away. 


'  rather  serve.'     Why  does  he  direct  him  who  can  obtain  his  liberty  to  remain  in 
bondage  ?     In  order  to  show  that  servitude  is  of  no  detriment  to  him,  but  is  rather 
a  benefit."     St.  Chrysostom. 
»  Supra  vi.  20 ;  1.  Pet.  i.  18. 

2  Yield  not  to  their  caprice.  Do  not  renounce  truth  or  duty,  in  order  to  gratify 
them.  "  It  is  evident  that  he  does  not  abolish  slavery,  save  that  which,  proceed- 
ing from  sin,  extends  to  those  who  are  free,  which  is  very  dreadful,  even  if  he 
who  suffers  it  is  free."     St.  Chrysostom. 

3  Men  or  women,  single  persons. 

*  Being  favoured,  rendered  worthy,  made  faithful  in  the  discharge  of  the 
ministry. 

^  St.  Chrysostom  remarks:  "  he  gives  as  a  reason  the  pressing  necessity,  the 
shortness  of  time  and  tribulation."  Theophylact  understands  it  of  the  distress 
incidental  to  the  marriage  state. 

6  This  is  said  by  way  of  counsel. 

''  The  temptations  incidental  to  sensual  enjoyment — the  cares  and  trials  atten- 
dant on  families. 

^  As  in  a  theatre  the  scene  shifts — the  enjoyments  of  life  are  transient;  where- 
fore we  should  not  set  our  hearts  on  them.  Martini  renders  the  text  by  scena, 
which  corresponds  with  the  Greek. 


TO    THE    CORINTHIANS.  269 

32.  But  I  would  have  you  to  be  without  solicitude.  He  that  is 
unmarried,  careth  for  the  things  of  the  Lord,  how  he  may  please 
God. 

33.  But  he  who  is  married  is  solicitous  about  the  things  of  the 
world,  how  he  may  please  the  wife,  and  he  is  divided.^ 

34.  And  the  unmarried  woman  and  the  virgin  thinketh  on  the 
things  of  the  Lord,  that  she  may  be  holy  in  body  and  spirit.  But 
she  that  is  married,  thinketh  of  the  things  of  the  world,  how  she 
may  please  the  husband. 

35.  And  this  I  speak  for  your  profit :  not  to  cast  a  snare  upon 
you,^  but  for  that  which  is  becoming,  and  which  may  enable  you 
to  attend  upon  the  Lord  without  hindrance.^ 

36.  But  if  any  man  think  that  he  seemeth  dishonoured  with 
regard  to  his  virgin,'*  as  being  over  age,  and  it  must  so  be,  let 
him  do  what  he  will  :*  he  sinneth  not,  if  she  marry.'' 

37.  For  he  who  hath  determined,  being  steadfast  in  his  heart, 
having  no  necessity,  but  having  power  of  his  own  will,  and  hath 
judged  this  in  his  heart,  to  keep  his  virgin,  doth  well.'' 

38.  Therefore  both  he  who  giveth  his  virgin  in  marriage,  doth 
well :  and  he  who  giveth  her  not,  doth  better.^ 

39.  A  woman  is  bound  by  law,®  as  long  as  the  husband  liveth, 


1  These  last  words  are  united  with  the  following  verse  in  the  common  Greek 
text ;  but  Calvin  and  Schott  adopt  the  division  of  the  Vulgate.  The  Protestant 
translation  runs  thus  :  "  There  is  this  difference  also  between  a  wife  and  a  virgin." 

2  Like  a  noose  cast  around  the  neck.  The  apostle,  in  recommending  celibacy, 
does  not  mean  to  induce  those  to  embrace  it,  who  might  not  have  grace  for  so 
high  a  calling. 

3  One  of  the  chief  advantages  of  holy  celibacy  is  to  leave  the  heart  free  for 
communion  with  God.  Even  Calvin  acknowledges  thac  the  apostle  teaches,  that 
"celibacy  is  better  than  marriage,  inasmuch  as  it  affords  greater  liberty  to 
serve  God  without  hindrance." 

■*  His  daughter.  Parents  exercised  great  control  in  disposing  of  their  children 
in  marriage. 

^  Let  him  follow  his  inclination  to  give  her  in  marriage.  It  is  unnecessary  to 
refute  the  licentious  meaning  which  libertines  have  given  to  this  text. 

6  G.  P.  "let  him  do  as  he  will,  he  sinneth  not:  let  them  marry."  The  girl 
and  her  suitor. 

''  This  supposes  the  free  consent  of  the  daughter  to  remain  in  this  state. 

8  The  father  who  devotes  his  child  to  God  in  holy  virginity,  does  better  than 
he  who  gives  her  in  marriage,  because  virginity  is  a  more  excellent  state :  but 
the  dispositions  and  calling  of  each  one  must  be  regarded. 

^  By  the  marriage-bond. 


270  THE    FIRST    EPISTLE 

but  if  her  husband  be  dead,  she  is  free  :^  let  her  be  married  to 
■whom  she  will,  only  in  the  Lord.^ 

40.  But  more  blessed  shall  she  be,  if  she  so  remain,^  according 
to  my  counsel :  and  I  think''  that  I  also  have  the  Spirit  of  God. 


CHAPTER  VIII. 

Although  it  be  not  unlawful  in  itself  to  eat  of  things  offered  to  idols,  since  an  idol  has 
no  virtue  or  poioer,  such  things  nevertheless  should  not  be  eaten,  either  against  con- 
science, or  with  offence  to  the  weak:  nor  is  a  man  better  on  account  of  his  eating  or 
not  eating  them. 

1.  Now  concerning  things  sacrificed  to  idols,^  we  know  that  we 
all  have  knowledge.^  Knowledge  puffeth  up,^  but  charity  edi- 
fieth.« 

2.  And  if  any  man  think  that  he  knoweth  anything,  he  hath 
not  yet  known,^  as  he  ought  to  know. 

3.  But  if  any  man  love  God,  the  same  is  known^°  by  Him. 

4.  But  as  for  the"  meats,  which  are  sacrificed  to  idols,  we  know 
that  an  idol  is  nothing  in  the  world,  and  that  there  is  no  God,^ 
but  one. 


1  Rom.  vii.  2. 

2  Provided  he  be  a  Christian,  and  she  marry  in  the  fear  of  God. 

*  In  holy  widowhood. 

*  This  is  a  mild  mode  of  affirmation, 
s  Idol-meats  ;  meats  of  victims. 

^  This  seems  directed  to  meet  the  objection,  that  an  idol  was  a  fiction  of  fancy. 
The  apostle  admits  that  all  Christians  know  this ;  but  he  combats  the  inference 
drawn  by  some  in  favour  of  the  indiscriminate  use  of  meats  offered  in  sacrifice. 

'''  Knowledge  serves  to  nourish  pride.  "  I  do  not  forbid  you,  he  says,  to  ac- 
quire perfect  knowledge,  but  I  wish  you  to  combine  it  with  love ;  since  otherwise 
it  is  of  no  advantage,  but  of  much  injury."     St.  Chrysostom. 

^  Contributes  to  form  the  heart  to  virtue. 

^  G.  P.  "nothing."  Schott  marks  it  a^  suspected,  it  being  wanting  in  the 
chief  manuscripts. 

'"  Approved,  beloved. 

"  G.  P.  "the  eating  of." 

1^  G.  P.  "none  other."  The  ancient  manuscripts  and  versions  have  not  "other:" 
which  is  therefore  cancelled  by  Schott,  after  Lachmann. 


TO    THE    CORINTHIANS.  271 

5.  For  although  there  be  who  are  called  gods,  either  in  heaven, 
or  on  earth  (for  there  are  many  gods,  and  many  lords)  :^ 

6.  Yet  to  us  there  is  hut  one^  God,  the  Father,  or  whom  are  all 
things,  and  we  unto  Him  •?  and  one  Lord  Jesus  Christ  ;*  by 
whom  are  all  things,  and  we  by  Him. 

7.  But  the  knowledge^  is  not  in  all.  For  some  until  this  pre- 
sent with  conscience  of  the  idol,^  eat  as  a  thing  sacrificed  to  idols  'J 
and  their  conscience  being  weak,  is  defiled.^ 

8.  But  meat  doth  not  commend  us  to  God.  For  neither  if  we 
eat,  shall  we  abound  ;  nor  if  we  eat  not,  shall  we  want.^ 

9.  But  take  heed  lest  perhaps  this  your  liberty^"  be  a  stum- 
bling-block" to  the  weak. 

10.  For  if  a  man  see  him^^  who  hath  knowledge,  sit  at  meat  in 


'  In  the  opinion  of  the  heathen. 

2  The  manner  of  writing  is  elliptical.  '*  If  you  say,  that  since  one  God 
is  mentioned,  the  term  God  does  not  suit  the  Son,  observe  that  even  the 
same  thing  may  he  said  regarding  the  Son,  for  He  is  called  one  Lord ;  yet 
we  do  not  on  that  account  allege  that  the  term  Lord  is  peculiar  to  Him: 
so  that  '  one'  has  the  same  force  when  applied  to  the  Son  and  to  the  Father ; 
and  as  the  naming  of  the  Son  '  one  Lord'  does  not  exclude  the  Father  from  being 
Lord,  in  the  same  manner  as  the  Son  is  Lord,  so  the  naming  of  the  Father  '  one 
God,'  does  not  exclude  the  Son  from  being  God,  even  as  the  Father  is  one  God." 
St.  Chrysostom. 

^  We  must  tend  to-  Him,  and  finally  rest  in  Him. 

*  As  Mediator. 

*  The  article  denotes  special  knowledge.  All  have  not  full  knowledge  of  the 
revealed  doctrines,  and  of  the  lawfulness  of  certain  acts  in  special  circumstances. 
All  have  not  enlightened  faith,  by  which  they  can  determine  for  themselves,  that 
the  participation  of  idol-meats  is  without  sin,  wlienever  it  does  not  imply  partici- 
pation in  the  worship,  or  does  not  give  scandal. 

fi  "  They  still  tremble  and  fear  the  idols,  up  to  the  present,  that  is,  with  the 
same  dispositions  as  before."     St.  Chrysostom. 

''  Their  conscience  dictating  to  them,  that  to  eat  of  the  offering  is  to  share  in 
the  worship,  they  sin  by  acting  contrary  to  its  dictates. 

8  Of  itself. 

9  This  objection,  as  Calvin  observes,  is  put  in  the  mouth  of  a  defender  of  the 
liberty  to  eat  such  meats.  The  fact  of  having  eaten  of  certain  food,  does  not  of 
itself  renders  us  more  or  less  acceptable  in  the  sight  of  God.  The  morality  of 
the  act  depends  on  external  circumstances,  and  the  disposition  of  the  mind. 
The  apostle  wished  to  impress  on  the  Christian,  whose  knowledge  emboldened 
him  to  eat  of  meats  indiscriminately,  that  no  advantage  accrued  to  him  before 
God  from  the  use  of  his  liberty  ;  and  that  the  less  enlightened  Christian,  who  ab- 
stained from  a  false  scruple,  lost  nothing. 

•"  Liberty  of  action. 

"  An  occasion  of  error  and  sin.  '^  G.  P.  "  thee  which  hast." 


272  THE    FIRST    EPISTLE 

an  idol's  temple ;  shall  not  his  conscience,  being  weak,  be  embold- 
ened^  to  eat  those  things  which  are  sacrificed  to  idols  ? 

11.  And  thFweak  one^  will  perish  through  thy  knowledge,  the 
brother^  for  whom  Christ  died. 

12.  Now  when  you  sin  thus  against  the  brethren,  and  wound^ 
their  weak  conscience,  ye  sin  against  Christ. 

13.  Wherefore  if  meat  scandalize  my  brother,  I  will  not  eat 
flesh*  ever,^  lest  I  scandalize  my  brother. 


CHAPTER  IX. 

In  order  to  take  away  all  occasion  of  offence,  Paul  did  not  accept  support  from  the 
Corinthians,  to  whom  he  preached,  although  he  proves  by  many  arguments  that  he 
might  have  done  so  lawfully :  but  he  became  all  to  all,  in  order  to  lead  all  to  the  wor- 
ship of  God.  Exhorting  the  Corinthians  to  imitate  those  who  run  in  the  race-course, 
or  strive  on  the  wrestling-ground,  he  says  that  he  also  subdues  his  body. 

1.  Am  I  not  fi^ee  ?     Am  I  not  an  apostle  V      Have  I  not  seen 
our  Lord  Jesus  Christ  ?^    Are  ye  not  my  work  in  the  Lord  ?^ 


'  Built  up.  2  Q   u'  dtrd-ivZv,  "  he  who  is  infirm." 

^  G.  l,  aSi>.(pa;.  P.  "the  weak  brothei*."  It  is  plain  from  the  text,  with 
which  the  order  of  words  in  the  Vulgate  corresponds,  that  it  should  be  rendered 
as  above.  The  apostle  shows  the  sinfulness  of  exposing  to  danger,  by  reason  of 
superior  knowledge,  a  weak  man — even  a  brother,  for  whom  Christ  died.  Rom. 
xiv.  15.  "Two  things  render  you  inexcusable  for  causing  this  injury — he  is 
weak — he  is  a  brother— and  the  third  is  more  awful — what  can  it  be  ?  Christ 
did  not  hesitate  to  die  for  him,  and  you  will  not  condescend  to  his  weakness." 
St.  Chrysostom. 

^  This  is  a  figurative  expression  for  the  occasion  of  sin  furnished  to  them,  by 
offering  violence  to  their  convictions. 

5  The  apostle  applies  the  case  to  himself,  and  professes  his  willingness  to  ab- 
stain entirely  from  meat,  rather  than  give  scandal.  Rom.  xiv.  21.  "  If  any  of 
those  things  which  are  free  and  allowed,  be  an  occasion  of  scandal,  I  will  abstain 
even  from  these,  not  for  one  or  two  days,  but  during  the  whole  period  of  my  life." 
St.  Chrysostom. 

®  G.  it;  Tcv  Aiavu.. 

''  G.  P.  have  the  order  inverted ;  but  Griesbach  and  Schott  follow  the  order  of 
the  Vulgate,  which  is  conformable  to  the  Alexandrian  and  Vatican  manuscripts, 
and  to  the  ancient  versions.  Beza,  Grotius,  Bengel,  Pierce,  and  Vater  prefer  the 
Vulgate  reading. 

^  In  vision  on  the  road  to  Damascus. 

3  Brought  by  his  labours  to  the  faith. 


TO    THE    CORINTHIANS.  273 

2.  And  if  to  others  I  be  not  an  apostle,  yet  to  you  I  am :  for 
ye  are  the  seal  of  my  apostleship  in  the  Lorcl.^ 

3.  My  defence  with  those,  who  call  me  to  an  account,^  is  this : 

4.  Have  we  not  the  right  to  eat  and  drink  ? 

5.  Have  we  not  the  right  to  lead  about  a  sister  woman,^  as 
also  the  rest  of  the  apostles  and  the  brethren  of  the  Lord,  and 
Cephas  ?'' 

6.  Or  I  only  and  Barnabas,  have  not  we  the  right  to  do  this  ?^ 

7.  Who  ever  serveth  as  a  soldier  at  his  own  charges  ?  who 
planteth  a  vineyard,  and  eateth  not  of  its  fruit  ?  who  feedeth  a 
flock,  and  eateth  not  of  the  milk  of  the  flock  ? 

8.  Speak  I  these  things  according  to  man  ?*'  or*oth  not  the 
law  also  say  the  same  ? 

9.  For  it  is  written  in  the  law  of  Moses  :  "  Thou  shalt  not 
muzzle  the  mouth  of  the  ox  that  treadeth  out  the  corn."^  Doth 
God  take  care  for  oxen  ?^ 

10.  Or  doth   He  say  this  indeed^    for  our  sakes  ?     For  these 

'  Their  conversion,  especially  as  being  brought  about  by  miracles,  was  a  proof 
that  he  was  a  true  apostle,  whose  labours  God  blessed.  This  was  as  a  seal,  by 
which  his  mission  was  attested.  "  I  performed  prodigies,  I  taught  you,  I  ex- 
posed myself  to  dangers,  I  led  a  blameless  life."     St.  Chrysostom. 

^  As  judges,  questioning  a  culprit. 

3  "  A  sister, "^^simply  expresses  the  idea.  Tertullian  observes:  "He  does  not 
point  to  wives  led  about  by  the  apostles,  but  merely  to  women,  who  served  them 
in  the  same  way  as  those  who  accompanied  our  Lord."  Monogamia.  "  It  was  a 
Jewish  custom  long  established,  and  not  exposed  to  censure,  that  women  fur- 
nished their  teachers  with  food  and  raiment  from  their  own  resources.  Paul, 
however,  abstained  from  it  among  the  Gentiles,  who  were  likely  to  take  scandal 
from  it."     St.  Jerome,  in  c.  xxvii.  Mat. 

■*  His  example  is  particularly  insisted  on,  on  account  of  his  eminent  office  : 
"  Observe  his  wisdom ;  he  puts  the  chieftain  last,  for  it  was  not  so  wonderful  that 
he  should  show  the  others  acting  so,  as  the  chief,  and  him  who  was  entrusted 
with  the  keys  of  heaven."  St.  Chrysostom.  "Peter  himself,"  says  Calvin, 
speaking  in  the  name  of  Paul,  "  who  by  the  consent  of  all  is  first,  allows  himself 
this  privilege." 
,5  G.  P.  "to  forbear  working."     Tertullian  has  the  Vulgate  reading. 

^  Reasoning  as  men  are  wont  to  reason,  or  from  an  intei'ested  feeling. 

'  Deut.  XXV.  4 ;  1  Tim.  v.  18.  This  was  the  usage  of  the  East,  as  it  still  is. 
The  command  of  the  law  was  intended  to  inculcate  humanity  towards  brutes  : 
but  it  had  a  higher  design  likewise. 

^  Divine  Providence  extends  even  to  the  sparrow,  nay,  to  every  minute  insect : 
but  they  are  not  special  objects  of  God's  care,  as  man  is.  His  rational  creature, 
reflecting  His  own  image. 

*  G.  P.  "or  saith  He  it  altogether  for  our  sakes  ?"  Bloomfield  disapproves  of 
the  version  of  Trdyru;,  which  he  thinks  here  means  specially. 

18 


274  THE     FIRST     EPISTLE 

things^  are  written  for  our  sakes.  Because^  he  who  plougheth, 
should  plough  in  hope :  and  he  who  thresheth,  in  hope  to  receive 
fruits.^ 

11.  If  we  have  sown  unto  you  spiritual  things,  is  it  a  great  mat- 
ter if  we  reap  your  carnal  things  ?"* 

12.  If  others^  be  partakers  of  your  power,^  why  not  we  rather  V 
Nevertheless  we  have  not  used  this  power ;  but  we  bear^  all  things, 
lest  we  should  give  any  hindrance  to  the  jGrospel  of  Christ.^ 

13.  Know  ye  not,  that  they  who  work  in  the  sanctuary,^"  eat  of 
the  things  which  are  of  the  sanctuary:  and  they  who  serve  the 
altar,  partake  with  the  altar  ? 

14.  So  also  the  Lord  ordained,  that  they  who  preach  the  Gospel 
should  live  by  the  Gospel." 

15.  But  I  have  used  none  of  these  things. ^^  Neither  have  I 
written  these  things,  that  they  should  be  so  done  unto  me :  for  it 
is  good  for  me  to  die  rather,  than  that  any  man  should  make  my 
glory  void.^^ 

16.  For  if  I  preach  the  Gospel,  it  is  no  glory  to  me  :"  for  neces- 
sity lieth  on  me,  for  wo  is  to  me,  if  I  preach  not  the  Gospel.^^ 

'  The  nominative  is  not  expressed  in  the  text. 

2  P.  "  that."  Bloomfield  says  that  this  version  cannot  be  sustained.  He  pre- 
fers with  the  Vulgate:  "because."  The  hope  of  a  plentiful  harvest  cheers  the 
ploughman  in  his  labours. 

^  G.  P.  "  that  he  that  thresheth  in  hope,  should  be  partaker  of  his  hope."  Schott 
cancels  "  in  hope,"  on  the  authority  of  many  manuscripts.  There  is  great  variety 
in  the  readings.  The  meaning  of  the  apostle  is,  that  as  the  farmer  is  encouraged 
by  the  hope  of  the  harvest,  so  the  evangelical  labourer  is  entitled  to  support  from 
those  for  whom  he  labours,  and  may  justly  look  forward  to  it,  and  demand  it. 

■*  Not  by  way  of  compensation,  which  would  be  simony,  but  as  a  necessary 
maintenance.     Rom.  xv.  27. 

5  Secondary  teachers. 

8  Have  got  power  over  you — a  share  of  your  property. 

"^  Their  original  apostle. 

^  Endure  patiently  all  privations. 

3  Prevent  its  diffusion,  by  appearing  interested.  Some  peculiar  circumstances 
determined  him  to  observe  this  course  towards  the  Corinthians.  • 

'"  Deut.  xviii.  1.  G.  P.  "which  minister  about  holy  things:"  who  are  en- 
gaged in  sacred  duties. 

1*  By  the  free  offerings  of  those  to  whom  it  is  preached. 

'^  None  of  the  rights  which  he  claimed  for  the  preachers  of  the  Gospel. 

'^  Take  from  him  the  subject  of  his  just  complacency.  He  gloried  in  the  Lord, 
that  he  had  preached  the  Gospel,  without  receiving  any  pecuniary  aid  from  the 
Corinthians. 

'''  As  in  a  matter  done  without  necessity. 

•5  He  would  be  grievously  delinquent,  if  he  neglected  to  do  what  God  positively 
required  of  him. 


TO     THE     CORINTHIANS.  275 

17.  For  if  I  do  this  willingly,  I  have  a  reward  :^  but  if  against 
my  will,  the  dispensation  is  entrusted  to  me.^ 

18.  What  then  is  my  reward  ?^  That  preaching  the  Gospel  I 
give  the  GospeP  without  charge,  that  I  abuse  not  my  power  in 
the  Gospel. 

19.  For  whereas  I  was  free  from  aiy  I  made  myself  the  ser- 
vant of  all,  that  I  might  gain  the  more. 

20.  And  I  became  to  the  Jews  as  a  Jew,  that  I  might  gain  the  Jews. 

21.  To  those  who  are  under  the  law,  as  if  I  were  under  the 
law,^  whereas  myself  was  not  under  the  law,^  that  I  might  gain 
those  who  were  under  the  law.  To  those  who  were  without  the 
law,^  as  if  I  were  without  the  law  (whereas  I  was  not  without  the 
law  of  God,^°  but  was  in  the  law  of  Christ),"  that  I  might  gain 
those  who  were  without  the  law. 

22.  To  the  weak  I  became  weak,  that  I  might  gain  the  weak. 
I  became  all  to  all,  that  I  might  save  all.^ 

23.  And  I  do  all  things^^  for  the  Gospel's  sake,  that  I  may  be 
made  partaker  thereof." 

1  With  God. 

^  He  discliai'ged  the  oiEce  entrusted  to  him — he  was  steward  of  the  Supreme 
Lord.  In  doing  his  duty,  and  accepting  pecuniary  aid,  he  would  have  merited 
no  great  praise.  "This  is  to  be  understood,  not  as  if  he  did  anything  unwillingly : 
God  forbid !  but  as  being  bound  in  the  things  enjoined  on  him,  in  contrast  with 
the  liberty  spoken  of  in  receiving  support."     St.  Chrysostom. 

^  Hotv  can  I  merit  recompense  from  God  ? 

*  G.  P.  "  of  Christ."  These  words  are  wanting  in  the  four  chief  manuscripts, 
and  in  several  ancient  versions. 

5  Under  bondage  to  no  man  ;  free  from  any  degrading  dependence. 

^  To  gain  a  greater  number  of  persons  to  the  faith. 

^  Confoi'ming  to  its  observances. 

®  His  conscience  did  not  oblige  him  to  observe  it.  These  words  are  not  in  the 
common  Greek  text,  or  in  the  Protestant  version,  but  are  acknowledged  to  be 
genuine  by  Griesbach,  and  other  critics,  on  the  authority  of  seven  manuscripts, 
and  several  versions.     They  are  found  in  St.  Chrysostom. 

9  The  Gentiles. 

'°  G.  P.  "  to  God."  The  ancient  manuscripts  and  versions  have  the  genitive, 
which  Schott,  Lachmann,  and  other  critics,  adopt. 

"  G.  P.  "  to  Chkist."     The  same  remark  is  here  applicable. 

12  This  condescension  was  practised  in  things  indifferent,  and  without  prejudice 
to  principle.  G.  P.  *'  that  I  may  by  all  means  save  some."  The  Vulgate  read- 
ing "  all,"  is  supported  by  four  of  the  chief  manuscripts,  and  by  the  Peschito, 
Arabic  (Erpen.),  and  Ethiopic  versions. 

^^  G.  P.  "this."  "The  most  critical  authorities  decidedly  prefer  Travra.  to 
T5UT0."     Olshausen. 

^*  Sharer  in  its  blessings :   that  he  might  have  a  title  to  glory,  for  having 


276  THE    FIRST    EPISTLE 

24.  Know  ye  not  that  they  who  run  in  the  race,  all  run  indeed, 
but  one  receiveth  the  prize  ?^      So  run  that  ye  may  obtain. 

25.  And  every  one  who  striveth  for  the  mastery,^  refraineth 
himself  from  all  things,^  and  they  indeed,  that  they  may  receive  a 
perishable  crown  :^  but  we  an  imperishable.^ 

26.  I  therefore  so  run,  not  as  at  an  uncertainty  :^  I  so  fight, 
not  as  one  beating  the  g.ir.'^ 

27.  But  I  chastise  my  body,^  and  bring  it  under  subjection,^ 
lest  perhaps,  when  I  have  preached  to  others,  I  myself  become 
reprobate.^" 

laboured  in  its  clifFusion.  The  image  of  a  partnership  between  him  and  the  Gos- 
pel, or  its  professors,  is  here  presented :  "that  I  might  share -with  those  who 
believe  in  the  Gospel."     St.  Chrysostom. 

1  The  Isthmian  games,  which  were  celebrated  at  Corinth,  are  alluded  to  by 
the  apostle,  to  excite  his  disciples  to  strenuous  efforts  in  the  Christian  career. 
"  He  does  not  say  this,  as  if  even  here  one  only  out  of  many  should  be  saved: 
God  forbid !  but  in  order  to  insinuate  that  we  must  use  great  efforts."  St.  Chry- 
sostom. 

2  There  were  five  kinds  of  agonistic  games,  boxing,  running,  wrestling,  leap- 
ing, and  quoiting.  The  Greek  term  may  be  rendered  champion,  or  agonistes. 
The  game  alluded  to  by  St.  Paul  is  the  pancratium,  in  which  wrestling  and  box- 
ing were  combined. 

3  Practises  general  abstinence.  During  the  space  of  ten  months  the  candi- 
dates for  these  games  were  subjected  to  rigorous  diet,  and  abstinence  from  sen- 
sual pleasures.  The  apostle  insinuates  that  the  Christian  should  imitate  this 
austerity.  ^ 

4  Of  laurel. 

s  The  glory  of  heaven. 

^  Not  as  one  relaxing  his  efforts  through  despondency  of  reaching  the  goal. 

■^  Wasting  his  strength  to  no  purpose,  missing  his  adversary. 

*  Bruise  it,  as  a  champion  striking  his  adversary  and  blackening  his  eye. 
Calvin  says,  that  it  here  means  "  to  treat  after  the  manner  of  a  slave,  for  he  tes- 
tifies that  |he  does  not  indulge  himself,  but  that  he  restrains  his  inclinations : 
which  is  impossible  unless  the  body  be  subdued,  and  being  withheld  from  its 
desires,  be  forced  to  obey,  as  a  wild  and  stubborn  horse." 

^  Treat  it  as  a  slave. 

^°  The  Greek  term  is  thought  to  contain  an  allusion  to  base  coin.  The  repro- 
bate are  rejected,  because  they  bear  not  the  character  of  true  followers  of 
Christ.  "  If  Paul,  who  taught  so  many  men,  feared  to  become  a  reprobate,  and 
feared  it  after  he  had  preached,  and  become  an  angel,  and  undertaken  the  charge 
of  the  world,  what  should  we  say  ?"     St.  Chrysostom. 


TO    THE     CORINTHIANS.  277 


CHAPTER  X. 

By  commemorating  the  ingratitude  of  the  Jews,  who  were  often  punished  by  God  for 
various  sins,  he  deters  the  Corinthians  from  imitating  them.  He  treats  of  human 
temptations,  and  of  the  help  of  God  in  temptations :  not  only  must  idolatry  be  shunned, 
but  also  the  table  of  those  tvho  eat  of  idol-meats,  both  because  they  thereby  appear  to 
honour  the  idols,  and  are  a  scandal  to  the  weak  brethren. 

1.^  For  I  would  not  have  you  ignorant,^  brethren,  that  our  fathers 
were  all  under  the  cloud^  and  all  passed  through  the  sea,^ 

2.  And  all  in  Moses  were  baptized^  in^  the  cloud,'  and  in  the  sea  :^ 

3.  And  all  did  eat  the  same  spirituaP  food, 

4.  And  all  drank  the  same  spiritual  drink  :^°  (and  they  drank  of 
the  spiritual  rock,"  that  followed  them:^  and  the  rock  was  Christ.") 

' 'Oy  Si.  P.  "IMoreover."  Griesbach  and  others  read  yvip,  conformable  to 
seven  of  the  chief  manuscripts,  and  the  Vulgate  and  Memphitic  versions. 

2  Being  converts  from  paganism,  they  were  not  conversant  "svith  sacred  history, 
some  facts  of  which  the  apostle  now  states,  in  confirmation  of  what  he  had  said, 
concerning  the  liability  of  man  to  fall. 

3  Which  guided  them  by  day  in  the  desert,  and  rested  over  the  tabernacle. 
Exod.  xiii.  22  ;  Numbers  ix.  21. 

*  Exod.  xiv.  22.  5  Typically  and  symbolically. 

^  G.  P.  "  unto  Moses."  This  might  mean  so  as  to  be  his  followers,  initiated  in 
the  religion,  of  which  he  was  the  earthly  chief:  or  it  may  be  understood  of  their 
being  baptized  whilst  under  his  guidance.  The  prepositions  are  used  by  Helle- 
nistic writers  with  considerable  latitude. 

■^  The  passing  under  the  cloud  was  a  species  of  baptism :  the  people  were  con- 
sidered as  immersed  in  the  aqueous  vapours,  which  were  suspended  above  them 
in  the  atmosphere. 

8  As  the  Israelites  passed  amidst  the  waters  suspended  on  each  side,  they 
appeared  as  it  were  plunged  in  the  waters  that  surrounded  them. 

3  Miraculous — the  manna,  which,  even  though  it  may  have  resembled  a  natural 
substance  common  in  the  East,  was  miraculous  in  the  circumstances  in  which  it 
fell.     Exod.  xvi.  15. 

10  The  water  was  miraculously  drawn  from  the  rock,  when  Moses  struck  it  with 
his  wand.     Exod.  xvii.  6  ;  Numbers  xx.  10. 

1'  The  rock  itself  is  called  miraculous,  because  it  was  used  for  the  miracle. 

'2  The  rock  is  said  to  have  followed  them,  probably  because  its  waters  flowed 
to  a  great  distance  after  them,  as  they  proceeded  on  their  journey  ;  or  because 
the  apostle  here  passes  from  the  material  rock  to  Christ,  its  antitype.  He  ap- 
peared in  the  flesh  long  afterward  ;  but  they  drank  in  spirit  of  the  waters  of 
grace,  which  flowed  from  Him.  They  looked  forward  to  His  coming  with  faith, 
although  as  yet  obscure,  and  they  received  grace  through  His  merits,  which 
were  foreseen  by  His  Father.  "  These  flowed  before,  but  another  spiritual  rock 
produced  them,  that  is  Christ,  who  was  present  with  them  always,  and  who 
worked  wonders  for  them."     St.  Chrysostom. 

13  The  material  rock  was  the  figure  of  Christ.  He  was  the  spiritual  rock,  the 
strength  and  salvation  of  those  who  hope  in  Him. 


278  THE    FIRST    EPISTLE 

5.  But  with  the  most^  of  them  God  was  not  well  pleased,  for  they 
were  overthrown^  in  the  desert. 

6.  And  these  things  were  types  of  ^  us,  that  we  may  not  he  cove- 
tous of  evil  things,  as  even  they  coveted.^ 

7.  Neither  become  ye  idolaters,  as  some  of  them,  as  it  is  written, 
"  The  people  sat  down  to  eat  and  drink,^  and  they  rose  up  to 

play."^  . 

8.  Neither  let  us  commit  fornication,  as  some  of  them  forni- 
cated,'' and  twenty-three  thousand  fell  in  one  day.^ 

9.  Neither  let  us  tempt  Christ,  as  some  of  them^  tempted,^" 
and  they  perished  by  the  serpents. 

10.  Neither  murmur  ye,  as  some  of  them  murmured,  and  they 
perished  by  the  destroyer." 

11.  Now  all  these  things  happened  to  them  in  figure  :^^and  they 
are  written  for  the  corrections^  of  us,  on  whom  the  ends  of  the 
world"  have  come. 

12.  Therefore  let  him  who  thinketh  that  he  standeth,"  take  heed 
lest  he  fall.s^ 

13.  Let  not  temptation  take  hold  on  you,  but  such  as  is  human  i^^ 

'  P.  "  many."     This  does  not  express  the  force  of  the  text. 

2  Their  coi'pses  were  strewed  in  the  desert.     Numbers  xxvi.  64,  65. 

3  "  As  the  gifts  were  types,  so  likewise  the  punishments :  and  as  the  baptism 
nad  the  (eucharis(ic)  table  were  foreshadowed,  so  also  by  the  things  which  ensued, 
it  was  pointed  out,  that  those  who  prove  unworthy  of  the  gift  shall  be  punished ; 
for  our  sake,  to  make  us  the  more  careful."     St.  Chrysostom. 

*  Ps.  cv.  14. 

5  This  banquet  was  in  honour  of  the  idol,  as  was  usual  in  worshipping. 
^  Exod.  xxxii.  6.     The  dance  was  likewise  an  act  of  worship.     Hence  the 
apostle  refers  to  both  acts  as  idolatrous. 
■^  Numbers  xxv.  1. 

*  This  is  the  number  of  those  slain  on  the  former  occasion.  See  Exod.  xxxii. 
28.     It  is  not  unusual  for  the  sacred  writers  to  refer  to  a  remote  antecedent. 

9  G.  P.  "  also."     This  is  wanting  in  the  chief  manuscripts  and  versions. 

'"  They  tempted  God  by  their  murmurs  against  Him  and  Moses.  Numbers 
xxi.  56.  •'  Numbers  xi.  1 ;  xiv.  2.     The  destroying  angel. 

'2  As  types.  '^  q^  p,  <<  admonition." 

1*  The  last  dispensation  of  God's  Providence.  The  Jews  divided  the  duration 
of  the  world  into  three  periods,  the  patriarchal,  the  Mosaical,  and  the  time  of  the 
Messiah.    The  text  means  that  Christians  live  in  the  last  stage. 

15  By  grace. 

'^  As  the  Israelites  fell.  "  Our  standing  here  is  not  firm,  until  we  escape  from 
the  waves  of  the  present  life,  and  reach  the  harbour  of  safety."     St.  Chrysostom. 

"  Incidental  to  man — inseparable  from  human  nature  in  its  present  condition — 
"  small,  brief,  moderate."  St.  Chrysostom.  The  common  text  is  in  the  perfect 
indicative  :  <'  There  hath  no  temptation  taken  you,  but  that  which  is  common  to 
man."    P. 


TO    THE    CORINTHIANS.  279 

and  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
what  ye  are  able ;  but  will  even  make  with  temptation  an  issue/ 
that  ye  may  be  able  to  bear.^ 

14.  Wherefore,  my  dearly  beloved,  flee  from  idolatry.^ 

15.  I  speak  as  to  wise  men,  judge  yourselves  what  I  say. 

16.  The  cup  of  blessing,"^  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?*  and  the  bread  which  we  break, 
is  it  not  the  communion  of  the  body  of  the  Lord  ?*^ 

17.  For  we  being  many,'^  are  one  bread,^  one  body,^  all  who 
partake  of  one  bread. ^^ 

18.  Behold  Israel  according  to  the  flesh :"  Are  not  they  who 
eat  of  the  sacrifices  partakers  of  the  altar  ?^ 

'  A  way  of  escape. 

2  To  support  the  temptation,  to  bear  its  shock.  "  We  shall  not  of  our  own 
strength  bear  up  against  even  moderate  temptations ;  but  in  them,  likewise,  we 
need  His  aid."     St.  Chrysostom. 

3  This  includes  all  acts  of  participation  in  idol-worship. 

4  "What  dost  thou  say,  0  blessed  Paul?  Wishing  to  impress  the  hearer  with 
reverence,  and  mindful  of  the  awful  mysteries,  dost  thou  call  that  fearful  and 
tremendous  cup  the  cup  of  blessing?  Yea,  he  says:  for  what  has  been  uttered 
is  no  trifle  :  for  when  I  say  blessing,  I  unfold  the  whole  treasure  of  Divine  good- 
ness."    St.  Chrysostom. 

5  "  He  spoke  very  faithfully  and  awfully  :  for  what  he  says  is  this  :  AVhat  is  in 
the  cup  is  what  flowed  from  His  side,  and  we  partake  of  it."     Idem. 

^  G.  P.  "  of  Christ."  Four  Uncial  manuscripts,  and  one  in  cursive  characters 
read  as  the  Vulgate. 

'  The  phrase  is  elliptical — although  we  be  many. 

*  The  multitude  of  the  faithful  are  as  grains  of  flour  in  a  loaf.  "What  do 
the  communicants  become  ?  The  body  of  Christ  :  not  many  bodies,  but  one 
body,  for,  as  bread  formed  of  many  grains  is  one,  so  that  the  grains  are  not  dis- 
cernible, they,  indeed,  being  distinct,  but  their  distinction  not  appearing  on  ac- 
count of  contact,  so  we  are  united,  one  to  the  other,  and  to  Christ."  St.  Chry- 
sostom. 

3  Mystically,  by  religious  communion. 

'"  The  Eucharist  is  so  termed  on  account  of  the  matter  employed  for  consecra- 
tion, and  the  appearance  it  bears :  "  For  He  hath  not  simply  given  His  body ; 
but  inasmuch  as  the  original  nature  of  flesh  formed  of  the  earth  was  first  mortified 
and  deprived  of  life  for  sin.  He  introduced  another  paste  and  leaven.  His  own 
flesh,  by  nature,  indeed  the  same,  but  free  from  sin,  and  full  of  life,  and  He 
allowed  all  to  partake  of  it,  in  order  that  nourished  thereby,  and  laying  aside  the 
former  which  was  dead,  we  may  be  prepared  for  eternal  life  by  means  of  this 
table."     St.  Chrysostom. 

'•  The  carnal  descendants  of  Israel — the  unconverted  Jews.  The  phrase  implies 
that  Christians  are  Israelites  in  spirit. 

12  As  the  Israelites  who  eat  of  the  victims,  were  considered  'sharers  in  their 
oblation,  so  those  who  partook  of  idol-meats  in  circumstances  connected  with 
worship,  became  guilty  of  participation  in  idolatry. 


280  THE    FIRST    EPISTLE 

19.  What  then  ?  Do  I  say  that  what  is  oflfered  in  sacrifice  to 
idols  is  anything  ?^  or  that  an  idol  is  anything  ?^ 

20.  But  the  things  which  the  heathens  sacrifice,  they  sacrifice  to 
devils,^  and  not  to  God.  And  I  would  not  have  you  to  become 
partakers  with  devils  :'*  ye  cannot  drink  of  the  cup  of  the  Lord,* 
and  of  the  cup  of  devils.*^ 

21.  Ye  cannot  be  partakers  of  the  table  of  the  Lord,^  and  of 
the  table  of  devils.^ 

22.  Do  we  provoke  the  Lord  to  jealousy  ?^  are  we  stronger  than 
He  ?  All  things^"  are  lawful  for  me,  but  all  things  are  not  expedient. 

23.  All  things  are  lawful  for  me,  but  all  things  do  not  edify. 

24.  Let  no  man  seek  his  own,"  but^  that  which  is  another's. 

25.  Whatsoever  is  sold  in  the  shambles  eat,^^  asking  no  question 
for  conscience'  sake." 

26."  The  earth  is  the  Lord's,  and  the  fulness  thereof.^® 

27.  If  any  of  the  unbelievers  invite  you,  and  ye  be  willing  to  go, 

'  The  meat  offered  to  idols  does  not  differ  from  other  meat. 

2  A  mere  creation  of  fancy. 

3  This  gives  all  its  malice  to  idolatry.  These  words  are  found  Deut.  xxx.  17, 
according  to  the  Ixx. 

*  By  eating  of  idol-meats,  or  otherwise  sharing  in  idolatry. 

5  The  eucharistic  cup. 

6  The  heathens  poured  out  libations,  or  drank  them  in  honour  of  the  gods. 
"If  you  desire  blood,  he  says,  do  not  purple  the  altar  of  idols  with  the  blood  of 
brutes,  but  My  altar  with  My  blood.  AVhat  is  more  awful  than  this  ?  what  more 
touching  ?"     St.  Chrysostom. 

■^  From  which  the  eucharist  is  dispensed. 

8  On  which  the  idol-meats  are  served  up. 

9  Do  we  venture  to  unite  idolatrous  practices  with  His  worship  ? 

1°  The  apostle  meets  the  objection  of  those  that  allege  that  it  is  lawful  to  eat 
idol-meats.  He  admits  that  it  may  be  in  itself  lawful,  but  denies  that  it  is  expe- 
dient or  edifying.    Expediency  and  edification  are  here  equivalent.    Supra  vi.  12. 

11  His  own  advantage.  We  are  not  forbidden  to  seek  our  own  interests, 
moderately  and  justly ;  but  we  are  exhorted  to  prefer  the  spiritual  advantage  of 
another,  when  we  can  promote  it,  even  with  the  sacrifice  of  our  temporal  interests. 

12  G.  P.  "Every  one."  Griesbach  and  Schott  cancel  this  on  the  authority  of 
seven  of  the  chief  manuscripts,  and  of  the  ancient  versions. 

^^  It  was  customary  to  expose  for  sale  some  of  the  meat  offered  to  idols,  from 
which  the  priests  derived  profit. 

'■*  Meat  thus  exposed  could  be  bought  without  scruple,  because  the  previous 
oblation  of  it  was  not  known  or  regarded.  Its  purchase  involved  no  reference  to 
idolatry. 

15  G.  P.  "  For." 

'^  So  that  the  various  meats  are  created  by  Him,  and  their  use  is  not  forbidden 
to  His  worshippers,  on  account  of  their  having  been  offered  to  idols.  Ps.  xxiii.  1 ; 
Eccli.  xvii.  31. 


TO    THE    CORINTHIANS.  281 

eat  of  all  that  is  set  before  jou,  asking  no  question  for  conscience'^ 
sake. 

28.  But  if  any  man  say :  This  has  been  sacrificed  to  idols :  do 
not  eat  of  it  for  his  sake,  who  showed  it,  and  for  conscience'  sake.^ 

29.  Conscience,  I  say,  not  thy  own,  but  the  other's.^     For  why 
is  my  liberty  judged  by  another  man's  conscience  ?'* 

30.  If  I  partake  with  thanksgiving,  why  am  I  ill  spoken  of  for 
that  for  which  I  give  thanks  V 

31.  Therefore,  whether  ye  eat  or  drink,  or  do  any  other  thing, 
do  all  things  to  the  glory  of  God.^ 

32.  Be  without  offence  to  Jews,  and  Gentiles,  and  to  the  Church 
of  God :' 

33.  As  I  also  in  all  things  please  all  men,  not  seeking  what  is 
profitable  to  me,  but  to  many,  that  they  may  be  saved.^ 


'  In  a  private  banquet  every  meat  might  be  eaten,  because  it  was  not  to  be 
presumed  that  it  had  been  offered  to  idols,  and  the  entertainment  had  no  reference 
to  such  oblation. 

*  2  (j_  p_  <<  fQp  the  earth  is  the  Lord's,  and  the  fulness  thereof."  This  repetition, 
taken  from  v.  26,  is  cancelled  by  Griesbach  and  other  critics,  on  the  authority  of 
eight  Uncial  manuscripts  and  the  ancient  versions  generally. 

^  Who  thought  it  unlawful. 

■*  This  appears  a^  an  objection  on  the  part  of  the  Christian,  who  is  without 
scruple  ?  He  asks  why  should  his  liberty  be  abridged  by  the  false  conscience  of 
another. 

^  This  is  a  continuation  of  the  objection.  He  asks  why  he  should  be  blamed 
for  using  his  liberty  with  thanksgiving  to  God,  the  Creator  ? 

^  The  apostle  answers  that  the  glory  of  God  should  in  all  things  be  had  in 
view,  which  may  suffer,  if  occasion  of  offence  be  given  to  the  weak. 

■^  He  wishes  offence  to  be  avoided,  to  Jew  or  Gentile,  but  especially  to  the 
members  of  the  Church. 

^  His  own  condescension  should  lead  them  to  avoid  unnecessary  causes  of 
offence. 


282  THE    FIRST    EPISTLE 


CHAPTER  XI. 

3Ian  should  pray  luith  his  head  uncovered,  looman  with  a  veil.  He  reproves  the  Corin- 
thians, for  not  loaiting  for  one  another  to  celebrate  the  Lord's  Supper  together;  and  for 
dissensions.  He  relates  on  this  occasion  the  institution  of  the  Sacrament  of  the  Eu- 
charist by  Christ,  and  states  the  guilt  and  pit7iishment  of  those  who  unworthily  ap- 
proach it. 

1.  Be  ye  followers  of  me,  as  I  also  am^  of  Christ.^ 

2.  Now  I  praise  you,  brethren,  that  in  all  things  ye  are  mind- 
ful of  me :  and  as  I  delivered'  to  you,  ye  keep  my  precepts.'' 

3.  But  I  would  have  you  know,  that  the  head  of  every  man  is 
Christ  :  and  the  head  of  woman  is  the  man :  and  the  head  of 
Christ  is  God.* 

4.  Every  man  praying,  or  prophesying,^  with  the  head  covered, 
dishonoureth^  his  head. 

5.  But  every  woman  praying,  or  prophesying,  with  the  head 
uncovered,  dishonoureth  her  head :  for  it  is  all  one  as  if  she  were 
shaven. 

6.  For  if  a  woman  be  not  covered,  let  her  be  shorn.  But  if  it 
be  a  shame  to  a  woman  to  be  shorn,  or  shaved,  let  her  cover  her 
head. 

7.  A  man  indeed  ought  not  to  cover  his  head ;  because  he  is  the 
image  and  glory  of  God,^  but  woman  is  the  glory  of  man.^ 


1  The  verb  is  understood. 

2  This  verse  is  connected  by  St.  Chrysostom  with  the  former  chapter,  of  which 
it  forms  an  appropriate  conclusion. 

^  G.  TTAfUaKx.  This  is  particularly  referred  to  oral  instructions.  "He  de- 
livered many  things  to  them  at  that  time  without  writing,  as  he  often  states  else- 
where."    St.  Chrysostom. 

■*  G.  Tac  TrtupASoa-iig.     "  Oral  instructions."     The  pronoun  is  not  in  the  text. 

^  God  is  head  of  Christ,  as  man,  discharging  the  office  of  teacher  and  re- 
deemer of  men. 

^  Besid«s  the  obvious  meaning,  it  may  be  also  understood  of  a  woman  in- 
structing others  under  Divine  illumination,  which  is  above  the  ordinary  rules 
forbidding  women  to  teach ;  or  of  one  singing  psalms  by  Divine  impulse. 

■^  Shameth.  He  appears  to  be  ashamed  to  let  his  head  appear,  which,  never- 
theless, is  his  noblest  member. 

8  Man  was  made  directly  to  the  likeness  of  God,  and  his  head  reflects  some- 
thing of  the  Divine  glory,  inasmuch  as  it  expresses  his  thoughts  and  affections. 

^  Being  formed  from  him. 


TO    THE    CORINTHIANS.  283 

8.  For  man  is  not  of  woman,  but  woman  of  man.-' 

9.  For  man  was  not  created  for  the  woman,  but  woman  for  the 
man.^ 

10.  Therefore  ought  the  woman  to  have  power^  upon  the  head, 
because  of  the  angels.'* 

11.  Nevertheless,  neither  man  is  without  woman,   nor  woman 
without  man  in  the  Lord.* 

12.  For  as  the  woman  is  of  the  man,  so  also  is  the  man  by  the 
woman  :^  but  all  things  of  God. 

13.  Yourselves  judge  :^  doth  it  become  a  woman  to  pray  to 
God  uncovered  ? 

14.  Doth  not  even  nature  itself  teach  you,  that  if  a  man  indeed 
let  his  hair  grow  long,  it  is  a  shame  unto  him  ?^ 

15.  But  if  a  woman  have  long  hair,  it  is  a  glory  to  her :  for  hair 
is  given  her  for  a  covering.^ 

16.  But  if  any  man  seem^°  to  be  contentious  :"  we^^  have  no  such 
custom,^^  nor  the  Church"  of  God. 


'  In  the  creation.  ^  To  be  his  comiDanion. 

^  The  veil  was  so  called,  probably,  because  it  denoted  subjection;  the  person 
wearing  it  professing  dependence  on  the  power  of  another. 

*  The  angels  were  believed  to  be  present  in  the  assemblies  of  the  faithful,  and 
to  bear  their  petitions  to  the  throne  of  God.  Reverence  for  their  presence  should 
induce  females  to  appear  veiled. 

*  The  sentence  is  elliptical.  It  means  that  man  and  woman  stand  in  intimate 
relations  to  each  other,  according  to  the  Divine  ordinance.  Man,  although  first 
created,  and  superior  to  woman,  does  not  exist  alone ;  but  God  directs  both  man 
and  woman  to  the  advancement  of  His  glory. 

^  By  parturition.  "^  G.  P.  "  in  yourselves." 

^  It  savours  of  effeminacy  for  men  to  wear  long  hair,  as  if  imitating  the  female 
sex.  To  this  usage  men  have  a  feeling  of  repugnance,  which  may  be  considered 
a  dictate  of  nature,  although  it  does  not  directly  involve  any  moral  principle,  and 
it  may  be  weakened  by  local  influences.  Samson  and  the  Nazarites  suffered  their 
hair  to  grow  to  considerable  length,  which  shows  that  it  is  a  matter  dependent 
on  the  motives  of  the  individual,  and  on  custom.  The  Greeks,  in  the  time  of  St. 
Paul,  did  not  wear  long  hair. 

s  The  Greek  term  means  a  wide  flowing  garment. 

•"  Thinks  proper — chooses. 

1'  On  the  point  in  question. 

'2  The  apostle  and  the  faithful,  among  whom  he  then  was. 
•  "  That  men  should  wear  long  hair,  and  women  pray  unveiled.     St.  Chrysostom 
remarks,  that  "  although  the  Corinthians  disinited  about  these  matters  at  that 
time,  the  whole  world  has  since  received  and  observed  the  law :  so  great  is  the 
power  of  the  crucified  Redeemer." 

i*  G.  P.  "  the  churches." 


284  THE    FIRST    EPISTLE 

17.  Now  this  I  direct,^  not  praising,^  that  ye  come  together, 
not  for  the  better,  but  for  the  worse. 

18.  First,  indeed,  I  hear  that  when  ye  come  together  in  church,^ 
there  are  schisms'*  among  you,  and  in  part  I  believe  it.* 

19.  For  there  must  be  also  heresies,''  that  they  also  who  are  ap- 
proved,' may  be  made  manifest  among  you. 

20.  When  ye  come,  therefore,  together,  it  is  not  now  to  eat 
the  Lord's  Supper.^ 

21.  For  every  one  taketh  before  his  own  supper  to  eat.^  And 
one  indeed  is  hungry,  and  another  is  drunk. ^° 

22.  What !  have  ye  not  houses  to  eat  and  drink  in  ?  or  despise 
ye  tjie  Church  of  God,^^  and  put  ye  to  shame  those  who  have  not  ?^ 

'  A  slight  variation  is  in  the  reading  of  the  text ;  but  the  Vulgate  reading  is 
adopted  by  Lachmann  and  other  critics,  on  the  authority  of  the  Alexandrian  and 
other  manuscripts,  and  of  the  ancient  versions.  It  is  not  quite  clear  whether  the 
apostle  refers  to  what  has  preceded,  or  to  what  he  is  about  to  say.  If  the  latter, 
I  would  translate  the  first  words :   "  I  call  your  attention  to  this." 

^  By  meiosis  for  blaming. 

3  G.  P.  "in  the  church."  The  article  is  cancelled  by  Griesbach,  on  the  au- 
thority of  eight  Uncial  manuscripts. 

^  Divisions. 

^  He  qualifies  his  conviction  of  the  fact,  from  an  unwillingness  to  believe  it. 

^  G.  P.  "among  you."  These  words  are  wanting  in  four  of  the  chief  manu- 
scripts, and  in  many  of  the  fathers.  Heresies  arise  through  no  absolute  neces- 
sity, but  through  the  pride  and  weakness  of  men.  St.  Chrysostom  explains  the 
term  as  here  used,  of  divisions  regarding  the  manner  of  celebrating  the  banquet ; 
and  observes  that  scandals  take  place  through  no  necessity,  but  from  the  perverse 
dispositions  of  men. 

■^  The  genuine  followers  of  Christ  are  made  manifest  by  their  resisting 
temptations  to  error  and  schism.  "  That  they  may  shine  forth  more  brilliantly : 
what  he  means  to  say  is  this,  that  they  in  no  respect  injure  those  who  are  stead- 
fast and  firm,  but  rather  render  them  more  conspicuous."     St.  Chrysostom. 

^  This  designates  the  feast  of  charity,  called  thence  agape,  which  was 
celebrated  in  connexion  with  the  mysteries,  in  commemoration  of  the  supper  of 
our  Lord  with  the  apostles  before  their  institution.  St.  Chrysostom  states  ex- 
pressly, that  this  Christian  banquet  took  place  after  the  celebration  of  the  Eu- 
charist. The  apostle,  with  a  view  to  correct  the  abuses  which  had  crept  in, 
"  recalls  them  to  that  evening  on  which  Christ  delivered  the  awful  mysteries, 
and  styles  their  banquet  a  supper,  because  they  all  sat  at  it  in  common." 

^  Although  the  provisions  brought  by  each  one  were  intended  to  be  used  by  all 
in  common,  yet  each  seemed  eager  to  eat  his  own  share,  before  others  had  time 
to  partake  of  it. 

">  This  phrase  is  often  used  in  Scripture  for  indulgence  not  amounting  to  actual 
intoxication. 

"  The  place  where  they  assembled  for  worship  was  so  called,  although  it  is 
not  probable  that  buildings  were  as  yet  erected  for  this  purpose. 

'2  Who  have  not  provisions  in  plenty. 


TO    THE    CORINTHIANS.  285 

What  shall  I  say  to  you  ?     Do  I  praise  you  ?     In  this  I  praise 
you  not.^ 

23.  For  I  have  received  of  the  Lore?  that  which  also  I  delivered 
to  you,  that  the  Lord  Jesus,  on  the  night  in  which  he  was  betrayed, 
took  bread, 

24.  And  giving  thanks,  brake,  and  said :  Take  ye,  and  eat  :^ 
this  is  My  body,  which  shall  be  delivered^  for  you :  this  do  for  the 
commemoration  of  Me. 

25.  Li  like  manner  also  the  cup,  after  he  had  supped,  saying : 
This  cup  is  the  New  Testament*  in  My  blood.  This  do  ye,  as 
often  as  ye  shall  drink,^  for  the  commemoration  of  Me. 

26.  For  as  often  as  ye  shall  eat  this  bread,  and  drink  the'^  cup, 
ye  shall  show^  the  death  of  the  Lord,  until  He  come. 

27.  Therefore  whosoever  shall  eat  this  bread,  or^  drink  the  cup 


1  The  apostle  expresses  his  censure  in  the  mildest  way,  as  merely  withholding 
praise  for  this  particular  fact. 

2  By  special  revelation.  "  Why  does  he  here  make  mention  of  the  mysteries? 
Because  it  was  very  necessary  for  his  present  purpose  to  treat  of  them  :  for  even 
your  Lord,  he  remarks,  admitted  all  to  the  same  table,  although  most  awful,  and 
far  surpassing  the  deserts  of  all :  whilst  you  regard  them  as  unworthy  of  your 
table,  though  it  be  small  and  lowly."     St.  Chrysostom. 

3  Matt.  xxvi.  26;  Mark  xiv.  22  ;  Luke  xxii.  17. 

*  Lit.  "which  is  broken."  The  present  tense  is  used,  as  Krause  observes,  for 
a  proximate  future.  The  term  is  prcegncms,  being  equivalent  to  broken  and  given, 
and  is  therefore  correctly  rendered  by  the  Vulgate,  "  tradetur."  "  He  gave  His 
body  equally  for  all,  and  it  was  equally  broken- for  all."  St.  Chrysostom.  It  is 
said  to  be  broken,  because  it  was  immolated,  and  subjected  to  great  torments. 

*  Covenant.  "  Because  He  substituted  His  blood  for  the  blood  of  brutes,  lest 
any  one  should  be  startled  at  hearing  it.  He  reminded  them  of  the  ancient  sacri- 
fice."    Idem. 

^  Of  this  cup. 

'^  G.  P.  "this."  Six  of  the  principal  manuscripts,  and  the  Sahidic  and  Ai'me- 
nian  versions,  omit  the  demonstrative  pronoun,  which  is  therefore  cancelled  by 
Lachraann  and  other  critics. 

*  G.  P.  "ye  do  show."  St.  Chrysostom  says  to  the  communicant:  "Thou  hast 
tasted  the  blood  of  the  Lord." 

3  P.  "and."  This  is  a  corruption,  the  disjunctive  conjunction  being  in  the 
received  text,  and  supported  by  the  weightiest  authority.  Olshausen  admits  that 
this  reading  is  preferable.  Winer,  who  acknowledges  that  »  is  never  put  for  »xi 
in  the  New  Testament,  has  attempted  to  weaken  the  argument,  which  Catholic 
divines  draw  from  it,  in  favour  of  communion  under  one  kind,  by  stating  that 
"the  possibility  of  communion  eveu  with  the  cup  only"  would  follow  thence 
which  we  readily  admit.  (See  Grammar,  ^  57.)  Olshausen,  after  him,  avows 
that  some  may  devoutly  receive  either  kind  alone.  At  all  events,  the  text  should 
have  been  faithfully  rendered. 


286  THE    FIRST    EPISTLE 

• 

of  the  Lord^  unworthily,  shall  be  guilty  of  the  body  and  of  the 
blood  of  the  Lord. 

28.  But  let  a  man  prove  himself:^  and  so  let  him  eat  of  that 
bread,  and  drink  of  the  cup. 

29.  For  he  who  eatetli  and  drinketh  unworthily,  eateth  and 
drinketh  judgment^  to  himself:  not  discerning'*  the  body  of  the 
Lord. 

30.  Therefore  many  infirm  and  weak  are^  among  you,  and 
many  sleep,^ 

31.  But  if  we  would  judge  ourselves,^  we  should  not  be  judged.^ 

32.  But  whilst  we  are  judged,  we  are  chastised  by  the  Lord, 
that  we  may  not  be  condemned  Avitli  this  world. ^ 

33.  Therefore,  my  brethren,  when  ye  come  together  to  eat,^° 
wait  for  one  another. 

34."  If  any  man  be  hungry,  let  him  eat  at  home,^^  that  ye 

'  John  vi.  59. 

2  Make  trial — examine.  "He  prescribes,"  observes  St.  Chrysostom,  "that 
each  one  should  examine,  not  his  neighbour,  but  himself,  erecting  for  that  pur- 
pose a  tribunal  in  secret,  and  investigating  facts,  without  the  aid  of  witnesses." 
Olshausen  says :  "As  perfectly  conformable  to  this  passage,  confession  was  in- 
stituted by  the  Church,  and  it  were  much  to  be  desired  that  the  practice  of  real 
private  confession  were  still  retained."  He  is  mistaken  in  ascribing  the  origin 
of  confession  to  the  Church,  but  right  in  recognising  its  conformity  to  the  injunc- 
tion of  the  apostle. 

^  Condemnation.  "The  mysteries  serve  for  the  greater  punishment  of  those 
who  partake  of  them  unworthily."     St.  Chrysostom. 

*  He  does  not  distinguish  it  from  common  food — he  does  not  recognise  its  pre- 
sence in  the  mystery.  "He  does  not  examine,"  says  St.  Chrysostom,  "he  does 
not  consider  as  he  ought  the  greatness  of  the  oblation :  he  does  not  reflect  on 
the  excellence  of  the  gift." 

^  Sickness  and  various  corporal  afilictions  befell  many  who  approached  to  the 
Sacrament  unworthily,  God  vouchsafing  to  manifest  His  displeasure  by  temporal 
chastisements. 

^  In  death. 

■^  The  term  used  above  for  discerning  and  distinguishing  is  here  used  for  scru- 
tinizing the  conscience  with  just  severity.  "  He  who  condemns  himself,  appeases 
God  in  two  ways,  inasmuch  as  he  acknowledges  his  sins,  and  is  slow  to  sin  thence- 
forward."    St.  Chrysostom. 

®  Condemned. 

^  Afilictions  are  directed  to  our  reform.  "  They  are  rather  for  a  warning  than 
for  vengeance,  for  remedy  than  chastisement,  for  correction  than  punishment." 
St.  Chrysostom. 

'*'  To  the  banquet  of  charity. 

"  G.  P.  "And."  The  connecting  particle  is  cancelled  by  Griesbach,  it  being 
wanting  in  the  chief  manuscripts  and  versions. 

'2  The  public  banquet  being  designed  to  foster  mutual  love,  rather  than  to 


TO    THE    CO.RINTHIANS.  287 

come  not  together  unto  judgment.^     And  the  rest  I  will  set  in 
order,  when  I  come.^ 


CHAPTER  XII. 

Various  gifts  of  the  same  Holy  Spirit  are  given  to  different  persons,  that  each  may  dis- 
charge his  own  duty,  after  the  manner  of  the  members  of  the  human  body,  and  that 
knowing  that  they  need  each  the  help  of  the  other,  they  may  cherish  mutual  affection : 
and  so  Christ  has  provided  His  Church  with  the  various  classes  of  men. 

1.  Now  concerning  spiritual  things,^  I  would  not  have  you  igno- 
rant/ brethren. 

2.  Ye  know,  that  when^  ye  were  heathens,  ye  went^  to  dumb 
idols,'''  according  as  ye  were  led.^ 

3.  "Wherefore  I  make  known  to  you,^  that  no  man  speaking  in 
the  Spirit  of  God,^°  saith  anathema  to  Jesus."  And  no  man  can 
say.  Lord  Jesus,^  but  in  the  Holy  Ghost. 

satisfy  appetite,  he  advises  those  who  are  hungry,  to  take  a  previous  repast, 
rather  than  indulge  greediness  at  the  public  table. 

'  To  incur  Divine  condemnation. 

2  The  details  of  disciplinary  observance  regarding  the  Eucharist,  or  other 
points  on  which  the  Corinthians  had  consulted  him.  "  He  shows  that  the  correc- 
tion of  other  points  would  draw  him  thither,  although  he  still  tarried."  St.  Chry- 
sostom. 

^  The  text  may  be  understood  of  spiritual  things,  namely,  of  the  supernatural 
gifts,  of  which  the  apostle  is  about  to  treat,  or  of  spiritual  persons,  those  who 
were  endowed  with  such  gifts.  St.  Chrysostom  understands  it  in  the  former  sense : 
"  he  calls  miracles  spiritual,  because  they  are  the  works  of  the  Spirit  alone,  since 
human  effort  can  avail  nothing  towards  miraculous  effects." 

*  This  is  a  meiosis  for :   "  I  wish  you  to  be  well  instructed." 

5  G.  P.  omit  this  adverb,  which,  nevertheless,  is  found  in  the  most  ancient 
manuscripts,  as  also  in  St.  Chrysostom. 

^  The  participle  is  sometimes  put  for  the  imperfect  tense;   as  here  in  the  text. 
■^  Consulting  oracles  that  could  not  answer. 

*  By  general  example,  and  by  the  persuasion  of  the  priests.  Many  were  also 
led  on  by  fanatical  excitement,  or  demoniac  influence. 

9  As  a  rule  by  which  they  could  distinguish  between  true  inspiration  and  the 
pretensions  of  impostors. 

■°  Under  Divine  influence.     Mark  ix.  38. 

11  G.  P.  "  calleth  Jesus  accursed."  The  Alexandrian,  Vatican,  and  Cambridge 
manuscripts,  and  the  Peschito,  Arabic,  Memphitic,  and  Ethiopic  versions,  have 
the  Vulgate  reading,  which  is  adopted  by  Schott. 

'2  G.  P.  "  that  Jesus  is  the  Lord."     The  same  manuscripts  and  versions  have 


288  THE    FIRST    EPISTLE 

4.  Now  there  are  diversities^  of  graces,^  but  the  same  Spirit. 

5.  And  there  are  diversities  of  ministrations,^  but  the  same 
Lord.-* 

6.  And  there  are  diversities  of  operations/  but''  the  same  God, 
who  worketh  all  in  all. 

7.  And  the  manifestation  of  the  Spirit^  is  given  to  every  man 
unto  profit.^ 

8.  To  one  indeed  by  the  Spirit  is  given  the  word  of  wisdom  :^ 
and  to  another  the  word  of  knowledge,^"  according  to  the  same 
Spirit : 

9.  To  another  faith"  in  the  same  Spirit:  to  another  the  grace 
of  cures^  in  the  one  Spirit : 

10.  To  another  the  working  of  miracles/^  to  another  prophecy, 
to  another  the  discerning  of  spirits,"  to  another  kinds  of  tongues," 
to  another  interpretation  of  speeches.^^ 

the  Vulgate  reading,  which  Schott  adopts.     No  one  can  with  faith  confess  or  in- 
voke Him  as  Lord,  unless  through  the  motion  of  the  Holy  Spirit. 

1  The  gifts  of  the  Holy  Spirit  are  various. 

2  Xdif,t7fjL-x  is  a  word  peculiar  to  the  writers  of  the  New  Testament,  and  denotes 
grace,  gift,  or  other  supernatural  quality. 

3  G.  hdLKovtZv,  offices.  The  term  was  applied  to  all  the  offices  of  the  ministry, 
although  specially  used  of  deaconship. 

■*  As  Chkist  is  specially  called  Lord,  and  the  various  officers  of  the  Church  are 
His  ministers,  this  passage  may  be  understood  of  Him. 

^  Supernatural  works.  These  are  ascribed  to  God,  either  the  Father,  who  is 
specially  so  called,  or  the  Holy  Spirit,  who  is  identified  in  nature  with  Him  and 
the  Son. 

fi  G.  P.  "  it  is."  This  is  cancelled  by  Griesbach,  on  the  authority  of  six  of  the 
principal  manuscripts,  and  of  the  ancient  versions. 

'  The  Spirit  is  manifested  in  each  one  ;  he  is  enabled  to  manifest,  by  his  words 
and  actions,  the  gifts  with  which  the  Spirit  has  endowed  him. 

^  For  the  general  good,  not  for  vain  display. 

9  This  may  imply  light  to  contemplate  Divine  mysteries,  and  the  facility  of 
communicating  them  to  others. 

'"  This  may  be  understood  of  the  gift  of  understanding  and  expounding  the 
sacred  Scriptures. 

'1  In  an  eminent  degree,  accompanied  with  miraculous  energy.  Infra  xiii.  2. 
"It  is  the  mother  of  miracles."     St.  Chrysostom. 

'^  The  gift  to  cure  various  diseases.  It  is  put  on  this  account  in  the  plural 
number. 

'^  Miracles  of  a  very  extraordinary  kind,  such  as  the  raising  of  the  dead  to 
life. 

'■*  The  power  to  discriminate  between  true  and  false  professors  of  piety — to 
sound  the  depths  of  the  human  heart. 

'5  The  knowledge  of  languages  which  they  had  not  learned. 

^^  G.  P.  "  of  tongues."     Of  discourses  pronounced  in  unknown  tongues. 


TO    THE    CORIN'^HIANS.  289 

11.  But  all  these  things  one  and  the  same  Spirit  worketh, 
dividing  to  every  one^  according  as  He  will.^ 

12.  For  as  the  body  is  one,  and  hath  many  members,  and  all 
the  members  of  the^  body,  being  many,  are  nevertheless  one  body  ; 
so  also  Christ.-* 

13.  For  in  one  Spirit  were  we  all  baptized  into  one  body,  whether 
Jews  or  Gentiles,  whether  bondmen  or  free :  and  in  one  Spirit  we 
all  have  been  made  to  drink. ^ 

14.  For  the  body  also  is  not  one  member,  but  many.^ 

15.  If  the  foot  should  say :  Because  I  am  not  a  hand,  I  am  not 
of  the  body  :  is  it  therefore  not  of  the  body  V 

16.  And  if  the  ear  should  say :  Because  I  am  not  an  eye,  I  am 
not  of  the  body :  is  it  therefore  not  of  the  body  ? 

17.  If  the  whole  body  were  the  eye,  where  would  be  the  hear- 
ing ?    If  the  whole  were  the  hearing,  where  would  be  the  smelling  ? 

18.  But  now  God  hath  set  the  members,  every  one  of  them  in 
the  body,  as  it  hath  pleased  Him. 

19.  And  if  all  were  one  member,  where  would  be  the  body  ? 

20.  But  now  many  members  indeed,  yet  one  body.^ 


^  G.  P.  "severally."  The  corresponding  term  Uu  is  omitted  in  some  manu- 
scripts. 

2  The  apostle  plainly  ascribes  to  the  Holy  Spirit  entire  freedom  in  the  distri- 
bution of  His  gifts,  which  are  altogether  supernatural  and  Divine.  His  personal 
subsistence  and  Divine  attributes  are  here  declared.  Rom.  xii.  3,  6  ;  Eph.  iv. 
7.  "  What  belongs  to  the  Father,  he  shows  to  be  also  of  the  Spirit."  St.  Chry- 
sostom. 

^  G.  P.  "  of  that  one."  The  chief  manuscripts  and  versions  omit  "  one,"  which 
is  cancelled  by  Lachmann  and  other  critics. 

■•  Christ  in  His  church  is  compared  to  the  body,  which  has  man^  members.  He 
is  the  head.  "  As  the  body  and  head  ai-e  one  man,  so  he  declared  that  the  Church 
and  Christ  are  one :  wherefore  he  mentioned  Christ  instead  of  the  Church,  thus 
designating  His  body."     St.  Chrysostom. 

^  All  had  been  spiritually  refreshed  "by  the  waters  of  grace,  to  which  this  Divine 
Spirit  had  called  them.  "  This  metaphor  is  very  suitable,  for  as  it  is  said  of  the 
plants  of  paradise,  that  all  the  trees  were  watered  from  the  same  source,  and  by 
the  same  stream,  so  even  here  he  says,  we  all  drank  of  the  same  Spirit,  we  enjoyed 
the  same  grace."     Idem. 

6  It  consists  of  many  members.  "Learn  that  this  indeed  is  wonderful,  and  is 
a  proof  of  the  excellence  of  the  body,  since  many  and  different  members  consti- 
tute one  body."     Idem. 

'  The  reasoning  of  the  apostle  brings  to  mind  the  celebrated  fable,  by  which 
Menenius  Agrippa  reconciled  the  plebeians  to  the  Roman  senators.     Livy  ii.  32. 

8  The  whole  context  is  elliptical,  after  the  manner  of  Hebrew  writers.  The 
verb  must  be  supplied. 

19 


290  THE    FlRST    EPISTLE 

21.  And  the  eye  cannot  say  to  the  hand :  I  have  no  need  of  thee ; 
or  again,  the  head^  to  the  feet :  I  have  no  need  of  you. 

22.  But  much  more,  those  which  seem  to  be  the  more  feeble 
members  of  the  body  are  more  necessary : 

23.  And  those  which  we  think  to  be  the  less  honourable  mem- 
bers of  the  body,  about  these  we  put  the  more  abundant  honour:^ 
and  our  uncomely  parts  have  more  abundant  comeliness.^ 

24.  But  our  comely  parts  have  no  need  :^  but  God  hath  tempered 
the  body,  giving  more  abundant  honour  to  that  which  needed  it, 

25.  That  there  might  be  no  schism  in  the  body,^  but  that  the 
members  might  be  mutually  careful  one  for  another. 

26.  And  if  one  member  suffer  anything,  all  the  members  suffer 
with  it :  or  if  one  member  glory,  all  the  members  rejoice  with  it. 

27.  Now  ye  are  the  body  of  Christ,  and  members  of  member.^ 

28.  And  God  indeed  hath  set  some  in  the  Church :  first,  apostles,^ 
secondly,  prophets,^  thirdly,  doctors,^  after  that  powers,^"  then  the 

'  Cannot  say. 

2  By  covering  them  we  seem  to  honour  them.  Ornament  is  also  often  em- 
ployed in  the  covering. 

^  By  the  external  protection. 

*  The  face  needs  no  protection  or  ornament. 

^  Protestant  divines  of  the  Anglican  communion  are  loud  in  the  condemnation 
of  schism.  Davies  says:  "  It  is  not  the  part  of  human  wisdom  to  instruct  the 
holy  Spirit  of  God.  That  Spirit  has  declared  that  the  separation  of  professed 
Christians  from  the  one  apostolical  church,  is  a  grievous  sin,  is  an  act  of  perverse 
disobedience  to  the  laws  of  the  Gospel." 

^  G.iic/uefiouc,  "in  part."  P.  "in  particular."  The  ancient  Vulgate  read  ek  ^koy?, 
which  is  still  found  in  the  manuscripts  of  St.  Germain  and  Clermont.  The  mean- 
ing is,  that  member  depended  on  member.  St.  Chrysostomread  as  in  the  common 
Greek,  which  he  thus  explains:  "  As  far  as  appertains  to  you,  and  as  far  as  it  is 
meet  that  your  part  should  be  built  up :  for  having  named  the  body,  as  the 
church  of  Corinth  alone  was  not  the  whole  body,  but  the  Church  throughout  the 
world,  on  this  account  he  said  in  part,  that  is,  because  your  church  is  a  pai't  of 
the  universal  Church,  and  of  the  body  which  consists  of  all  particular  churches, 
so  that  you  should  be  in  peace,  not  only  among  yourselves,  but  with  the  whole 
Church  throughout  the  world." 

^  They,  as  the  special  messengers  directly  sent  by  Christ,  held  the  first  place. 
Eph.  iv.  11. 

^  Men  divinely  inspired  to  discover  the  secrets  of  futurity,  or  the  secrets  of 
hearts,  or  to  disclose  the  hidden  sense  of  the  Scriptures.  "  This  grace  was  abun- 
dantly communicated,  so  that  each  church  had  many  who  prophesied."  St. 
Chrysostom. 

3  Teachers  of  Divine  doctrine. 

'"  That  is  persons  having  power  to  perform  miracles, — wonder-workers :  the 
abstract  is  put  for  the  concrete. 


TO    THE    CORINTHIANS.  291 

gifts  of  cures,  helps/  governments,^  kinds  of  tongues,  interpreta- 
tions of  speeches.^ 

29.  Are  all  apostles  ?  are  all  prophets  ?  are  all  doctors  ? 

30.  Are  all  powers  ?"*  have  all  the  gift  of  cures  ?  do  all  speak 
with  tongues  ?  do  all  interpret  ? 

31.  But  be  ye  zealous  for  the  better  gifts.     And  I  show  to  you 
yet  a  more  excellent  way. 


CHAPTER  XIII. 

He  shows  the  necessity  of  charity,  its  attributes,  its  perpetual  character^  and  its  excel- 
lence above  faith,  hope,  and  the  other  gifts  of  God. 

1.  If  I  speak  with  the  tongues  of  men  and  of  angels,^  and  have 
not  charity,  I  am  become  as  sounding  brass,^  or  a  tinkling^  cym- 
bal. 

2.  And  if  I  have  prophecy,  and  know  all  the  mysteries,  and^  all 
knowledge,  and  if  I  have  all  faith,  so  as  to  remove  mountains,^ 
and  have  not  charity,  I  am  nothing. -"^ 


'  Helpers,  inferior  ecclesiastical  officers,  sucli  as  deacons,  aiding  in  the  instruc- 
tion of  the  ignorant,  and  in  works  of  charity. 

^  Persons  having  the  gift  of  governing,  or  of  administering  the  temporal  affairs 
of  the  church,  and  affording  relief  to  the  afflicted. 

^  This  is  not  in  the  Greek.     Beza,  however,  prefers  the  Vulgate  reading. 

*  Wonder-workers. 

5  Angels,  being  pure  intelligences,  have  no  tongues :  but  they  appeared  in 
bodily  shape,  and  spoke,  when  God  so  willed.  St.  Chrysostom  explains  the  text 
of  their  mutual  communications  made  mentally. 

^  As  a  brazen  instrument — a  trumpet. 

■^  According  to  the  force  of  the  Greek  term,  the  cymbal  sends  forth  a  clangour, 
a  loud  shrill  sound.  The  sublimest  eloquence,  when  not  animated  by  charity,  is 
like  the  noise  of  musical  instruments,  which,  however  sweet  or  strong,  is  of  no 
advantage  to  themselves. 

8  Have. 

9  This  is  given  as  an  example  of  eminent  faith,  accompanied  with  miraculous 
power.  The  expression  is  proverbial.  It  is  not  indeed  conformable  to  the 
Divine  will,  that  miracles  should  be  wrought  for  mere  display,  for  which  the 
removing  of  a  mountain  would  ordinarily  serve.  Of  St.  Gregory  of  Nazianzum, 
it  is  recorded,  that  by  his  prayer  he  obtained  that  a  mountain  should  recede  some 
distance,  so  as  to  leave  the  space  necessary  for  a  church. 

1"  Before  God. 


292  THE    FIRST    EPISTLE 

3.  And  if  I  should  distribute  all  my  goods  to  feed  the  poor,^ 
and  if  I  should  deliver  my  body  to  be  burned,^  and  have  not 
charity,  it  profiteth  me  nothing.^ 

4.  Charity  is  patient,^  is  kind :  charity  envieth  not,  dealeth 
not  perversely,*  is  not  pufifed  up,'' 

5.  Is  not  ambitious,^  seeketh  not  her  own,"  is  not  provoked  to 
anger,®  thinketh  no  evil,^° 

6.  Rejoiceth  not  in  iniquity,"  but  rejoiceth  with  the  truth  :^ 

'  All  is  expressed  by  one  term  in  the  text. 

2  In  testimony  of  the  faith. 

^  It  is  of  no  avail  to  salvation.  Martyrdom  is  an  evidence  of  the  highest 
degree  of  Divine  love  :  but  it  does  not  consist  in  the  mere  endurance  of  torments. 
These  must  be  endured  freely,  for  the  true  faith,  and  in  a  meek  and  Christian 
spirit. 

^  Long-suffering.     The  charitable  man  is  represented  by  charity  personified. 

^  G.  ■mpTTiDiviTM.  P.  "charity  vaunteth  not  itself."  Bloomfield  embraces  the 
meaning  given  by  the  Vulgate.  The  obsolete  Latin  adjective  perpcrus  is,  he 
says,  the  origin  of  this  term,  or  rather  both  are  derived  from  an  ^olic  word. 
Olshausen  gives  it  the  same  signification.  St.  Chrysostom  explains  it  as  mean- 
ing, that  charity  is  not  precipitate,  for  it  makes  the  charitable  man  prudent, 
grave,  and  calm. 

^  With  pride. 

'  G.  et/K  aa-;)(^iifxov(i.  P.  "  doth  not  behave  itself  unseemly."  Grotius  thinks 
that  the  meaning  is,  that  the  charitable  man  does  not  disregard  the  censure  of 
others,  so  as  to  do  that  which  has  an  unseemly  appearance.  St.  Chrysostom 
explains  it  as  implying,  that  the  charitable  man  does  not  regard  as  a  disgrace 
any  calamity  inflicted  on  him  for  the  object  of  his  afi"ection,  and  that  he  does  not 
disdain  the  loved  person,  whatever  provocation  he  may  have  received. 

*  The  charitable  man  does  not  seek  his  private  interests  to  the  detriment  of 
others :  "  our  own  advantage  lies  in  promoting  the  interest  of  our  neighbour,  and 
his  interest  requires  him  to  promote  ours."     St.  Chrysostom. 

3  G.  ov  TTupo^vvirdii.  P.  "  is  not  easily  provoked."  The  charitable  man  is  not 
excited  or  exasperated  by  injuries. 

1"  He  does  not  meditate  revenge,  or  he  does  not  hastily  suspect  evil :  "not  only 
is  he  far  from  devising  evil,  he  does  not  suspect  anything  against  the  object  of 
his  love."     St.  Chrysostom. 

'1  The  charitable  man  is  saddened  by  the  knowledge  of  crime ;  he  does  not 
rejoice  in  it,  whatever  advantages  may  result  to  him  from  its  commission:  "he 
is  not  pleased  with  the  wrongs  which  others  suffer."     St.  Chrysostom. 

•*  The  progress  of  truth  and  virtue  fills  him  with  delight.  "Charity,"  says  a 
Protestant  writer,  "  according  to  a  fashionable  opinion  of  it,  is  a  virtue  which 
finds  excuses  for  those  who  depart  from  the  doctrines  and  worship  of  the  Chris- 
tian Church.  Such  charity  makes  light  of  all  differences  among  Christians ;  it 
can  sit  by  quietly,  and  see  the  Church  of  Christ  converted  into  a  Babel  of  confu- 
sion. That  is  a  poor  sort  of  charity  which  knows  nothing  more  than  to  find 
excuses  for  the  breach  of  charity,  and  thinks  itself  authorized  to  publish  indul- 
gences for  errors,  which  are  destructive  to  men's  souls."     Jones  of  Nayland. 


TO    THE    CORINTHIANS.  293 

7.  Beareth^  all  things,  believeth  all  things,^  hopeth  all  things,^ 
endureth  all  things. 

8.  Charity  never  falleth  away :  whether  prophecies  shall  be 
made  void,'^  or  tongues  shall  cease,*  or  knowledge  vanish  away.^ 

9.  For  we  know  in  part,  and  we  prophesy  in  part. 

10.  But  when  that  which  is  perfect  is  come,  that  which  is  in 
part  shall  be  done  away. 

11.  When  I  was  a  child,  I  spake  as  a  child,  I  understood  as  a 
child,  I  thought  as  a  child. ^  But  when  I  became  a  man,  I  put 
away  the  things  of  a  child. 

12.  We-  now  see  through  a  glass^  darkly  :  but  then  face  to  face. 
Now  I  know  in  part :  but  then  I  shall  know  even  as  I  am  known.^ 

13.  And  now  remain  faith,  hope,  charity,  these  three :  but  the 
greater  of  these  is  charity. 


CHAPTER  XIV. 

He  says  that  the  gift  of  tongues  is  inferior  to  the  gift  of  prophecy ;  and  is  even  useless, 
if  an  interpreter  be  not  at  hand:  on  which  account  he  delivers  to  them  a  rule  for  the 
proper  use  of  these  gifts,  and  orders  women  to  he  silent  in  the  churches. 

1.  Follow  after  charity,^°  be  zealous  for  spiritual  things :"  but 
rather,^  that  ye  may  prophesy.'^ 

'  Lit.  "  covereth,"  passes  over,  conceals,  pardons.  Prov.  x.  20;  1  Peter  iv.  8 ; 
James  v.  20. 

2  As  far  as  known  facts  will  permit,  the  charitable  man  is  disponed  to  believe 
whatever  favours  his  neighbour. 

*  With  the  same  limitation,  the  charitable  man  indulges  hope,  that  his  neigh- 
bour will  reform  and  persevere  in  virtue. 

•*  By  fulfilment,  or  shall  cease  to  be  made. 

5  The  gift  of  tongues  was  partially  to  cease  after  the  apostolic  age :  it  will 
cease  altogether  in  the  life  to  come. 

^  Knowledge  will  no  longer  be  acquired  by  study  ;  the  imperfect  knowledge 
which  we  now  have,  will  yield  to  vision. 

■^  This  is  a  beautiful  image  of  the  imperfection  of  human  knowledge. 

^  Mirrors  were  formerly  made  of  pellucid  stone,  through  which  the  object  was 
but  dimly  seen.  A  similar  material  is  used  in  the  windows  of  various  churches 
in  Spain  and  South  America.  ^  Similarly,  but  not  perfectly. 

'°  Pursue — eagerly  seek  to  acquire  it.  "  He  who  pursues  merely,  regards  the 
object  of  his  pursuit,  and  bends  forward  to  it,  nor  does  he  desist  until  he  lays 
hold  on  it."     St.  Chrysostota. 

"  Be  eager  to  obtain  supernatural  gifts.  This  is  rather  byway  of  permission, 
than  exhortation. 

12  Especially.  '"  This  comprehends  predictions  and  inspired  instruction. 


294  THE    FIRST    EPISTLE 

2.  For  he  who  speaketh  in  a  tongue/  speaketh  not  to  men,^  but 
to  God  :^  for  no  man  heareth.  Yet  in  spirit^  he  speaketh  mys- 
teries/ 

3.  For  he  who  prophesieth,  speaketh  to  men  unto  edification, 
and  exhortation,  and  comfort. 

4.  He  who  speaketh  in  a  tongue,  edifieth  himself:^  but  he  who 
prophesieth,  edifieth  the  church  of  God.'' 

5.  And  I  would  have*  you  all  to  speak  with  tongues  :  but  rather 
to  prophesy.  For  greater  is  he  who  prophesieth  than  he  who 
speaketh  with  tongues,  unless,  perhaps,  he  interpret,  that  the 
church  may  receive  edification. 

6.  But  now,  brethren,  if  I  come  to  you  speaking  with  tongues, 
what  shall  I  profit  you,^  unless  I  speak  to  you,  either  in  revela- 
tion,^" or  in  knowledge,"  or  in  prophecy,  or  in  doctrine  ?^ 

7.  Even  things  without  life  which  give  sound,  whether  pipe  or 
harp,  except  they  give  a  distinction  of  sounds,^^  how  shall  what  is 
piped  or  harped  be  known  ? 

8.  For  if  the  trumpet  give  an  uncertain  sound,  who  shall  pre- 
pare himself  for  battle  V* 

9.  So  likewise  except  ye  utter  by  the  tongue  plain  speech,  how 
shall  what  is  said  be  known  ?  for  ye  shall  be  speaking  into  the  air.^* 


'  In  a  language  which  he  has  not  learned,  and  ■which  is  not  understood  by  his 
hearers. 

^  So  as  to  instruct  them. 

3  He  can  only  commune  with  God,  by  whom  he  feels  moved  to  utter  words,  the 
meaning  of  wBich  he  does  not  understand. 

^  Moved  by  the  Divine  Spirit. 

*  Secret  truths. 

^  When  he  comprehends  what  he  utters :  or  at  least  feels  that  he  is  divinely 
moved  to  express  mysterious  truths. 

"^  G.  P.  omit  the  last  words.  Middleton  observes:  "  F.  G.  and  the  Vulgate 
add  flsou,  which  appears  to  be  the  true  reading." 

^  I  am  well  pleased  that  you  all  should  have  these  gifts.  The  apostle  intimates 
that  he  is  not  opposed  to  their  having  supernatural  gifts,  but  desires  them  to  be 
used  properly. 

3  The  mere  utterance  of  unknown  sounds  could  be  of  no  advantage.  It  was 
an  idle  display,  calculated  to  excite  vain  admiration. 

'°  Manifesting  some  unknown  truth. 

"  Disclosing  some  evidence  of  Christianity  contained  in  the  sacred  writings. 

'^  Instructing  them  more  thoroughly  in  Christian  duties. 

'*  Distinct  sounds. 

"  For  any  of  the  evolutions  of  war. 

^^  Throwing  away  your  words  on  the  air. 


TO    THE    CORINTHIANS.  295 

10.  There  are,  for  example,^  so  many  kinds  of  tongues  in  this 
world  ;  and  nothing  is  voiceless.^ 

11.  If  then  I  know  not  the  power  of  the  voice,^  I  shall  be  to 
him  to  whom  I  speak,  a  barbarian  :^  and  he  who  speaketh,  a  bar- 
barian to  me.  j; 

12.  So  ye  also,  forasmuch  as  ye  are  zealous  of  spirits,*  seek 
that  ye  may  abound,^  unto  the  edifying  of  the  church. 

13.  And  therefore  let  him  who  speaketh  in  a  tongue,  pray  that 
he  may  interpret.^ 

14.  For  if  I  pray  in  a  tongue,^  my' spirit  prayeth,  but  my  un- 
derstanding is  without  fruit. 

15.  What  is  it  then  ?  I  will  pray  in  the  spirit,^  I  will  pray  also 
with  the  understanding  :^°  I  will  sing^^  in  the  spirit,  I  will  sing  also 
with  the  understanding. 

16.  Else,  if  thou  shalt  bless^  in  the  spirit,  how  shall  he  who 
filleth  the  place^^  of  the  unlearned,"  say  the  Amen,  to  thy  thanks- 
giving ?^*     Since  he  knoweth  not  what  thou  sayest. 

17.  Fonthou  indeed  givest  thanks  well  ;^^  but  the  other  is  not 
edified. 

18.  I  thank  my  God,  that  I  speak  with  the  tongue  of  you  all." 

1  G.  P.  "  it  may  be."     It  is  a  mere  expletive  phrase. 

2  No  language  is  without  distinctive  sounds.  ^  Expression. 
*  I  shall  be  like  a  barbarian,  using  an  unintelligible  jargon. 

^  Desirous  of  supernatural  gifts.  ^  This  is  a  mere  permission. 

'  Have  light  to  intex-pret. 

^  AVhich  I  do  not  understand.  Some  were  moved  to  utter  sounds,  the  meaning 
of  which  they  knew  not. 

^  With  devout  affection. 

10  Understanding  what  I  say. 

"  The  practice  of  singing  psalms  and  hymns  prevailed  at  a  very  early  period  of 
the  Church,  probably  in  imitation  of  our  Lord. 

'2  Give  praise  to  God. 

"*  Who  is  in  the  condition. 

1*  IcT/LirK.  This  is  understood  of  a  private  individual,  knowing  no  language 
but  his  own.  Some  one  of  the  hearers  was  accustomed  to  answer  the  speaker  in 
the  name  of  the  assembly ;  or  the  whole  assembly  cried  Amen,  as  among  the 
Jews.     Deut.  xxvii.  15. 

'^  Or  praise. 

'^  The  apostle  grants  that  the  prayer  may  be  in  itself  excellent. 

1''  G.  "I  speak  with  tongues  more  than  ye  all."  "  Tongue"  is  conformable  to 
five  of  the  chief  manuscripts  and  the  Ethiopic  version.  Schott  suspects  "more" 
to  have  been  inserted  by  some  copyist,  who  did  not  perceive  the  force  of  the  ex- 
pression. The  apostle  had  the  gift  of  tongues,  and  was  consequently  uninfluenced 
by  any  selfish  consideration  in  the  rules  which  he  laid  down  for  its  proper  exercise. 


296  THE    FIRST    EPISTLE 

19.  But  in  the  church  I  had  rather 'speak  five  words  with  my 
understanding/  that  I  may  instruct  others  also,  than  ten  thousand 
words  in  a  tongue.^ 

20.  Brethren,  become  not  children  in  understanding,^  but  in 
malioe  be  children,  and  in  understanding  be  perfect. 

21.  In  the  law^  it  is  written  :  "  That  in  other  tongues,  and  other 
lips  I  will  speak  to  this  people :  and  not  even  so  will  they  hear 
Me,  saith  the  Lord." 

22.  Wherefore  tongues  are  for  a  sign  not  to  those  who  believe, 
but  to  the  unbelievers :  but  'prophecies^  not  to  the  unbelievers,  but 
to  those  who  believe. 

23.  If  therefore  the  whole  church  come  together  into  one  place, 
and  all  speak  with  tongues  :  and  unlearned  persons®  or  unbelievers 
come  in,  will  they  not  say,  that  ye  are  mad  V 

24.  But  if  all  prophesy,  and  an  unbeliever  or  unlearned  person 
come  in,  he  is  convinced^  by  all,  he  is  judged^  by  all. 

25.^°  The  secrets  of  his  heart  are  made  manifest :"  and  so  falling 
down  on  his  face,  he  will  adore  God,  declaring,  that  God  is  among 
you  indeed. 

26.  How  is  it  then,  brethren  ?  When  ye  come  together,  every 
one  of  you  hath  a  psalm,  hath  an  instruction,  hath  a  revelation, 
hath  a  tongue,^  hath  an  interpretation  :  let  all  things  be  done  to 
edification. 


1  Lit.  "through  my  mind."  The  adverb  "  understandingly"  seems  to  express 
the  idea.  Six  of  the  chief  manuscripts,  the  Memphitic  version,  and  many  fathers 
read  t»  vot  fxau. 

2  Not  understood  by  the  hearers,  or  himself. 

^  He  does  not  wish  them  to  be  simple,  so  as  to  employ  the  Divine  gifts  for  no  use- 
ful purpose,  although  he  desires  them  to  be  guileless  as  infants.  The"  text  is  in 
the  plural:  "minds."  It  is  explained  by  St.  Chrysostom :  "Folly  is  to  be 
shunned,  whilst  simplicity  is  practised,  and  craft  must  not  vitiate  our  prudence." 

*  Isai.  xxviii.  11.  The  term  law  is  sometimes  applied  to  any  part  of  the  an- 
cient scripture. 

*  The  text  is  in  the  singular. 

'  Hearing  sounds  whose  meaning  they  do  not  know.  The  Greek  term  was 
applied  to  express  prophetic  excitement — inspiration. 

^  Reproved.  9  Examined,  as  a  culprit  by  his  judge. 

'°  G.  P.  "And  thus."  These  words  are  cancelled  by  Griesbach  on  the  autho- 
rity of  five  of  the  chief  manuscripts,  and  of  the  chief  versions. 

"  By  prophets,  who  discern  them. 

'^  G.  P.  invert  the  order :  but  the  Vulgate  reading  is  adopted  by  Lachmann,  on 
the  authority  of  four  of  the  chief  manuscripts,  and  of  the  ancient  versions  generally. 


TO    THE    CORINTHIANS.  297 

27.  If  any  one  speak  with  a  tongue,^  let  it  be  by  two,  or  at  most 
three,  and  by  turn,  and  let  one  interpret. 

28.  But  if  there  be  no  interpreter,  let  him  be  silent  in  the  church, 
and  speak  to  himself  and  to  God.^ 

29.  And  let  the  prophets  speak,  two  or  three,  and  let  the  rest 
judge. 

30.  But  if  anything  be  revealed  to  another  who  is  sitting,  let 
the  first^  be  silent. 

31.  For  ye  may  all  prophesy,  one  by  one,  that  all  may  learn, 
and  all  may  be  exhorted.'* 

32.  And  the  spirits  of  prophets  are  subject  to  prophets.^ 

33.  For  God  is  not^  of  dissension,  but  of  peace,^  as  also  I  teach^ 
in  all  the  churches  of  the  saints. 

34.  Let^  women  keep  silence  in  the  churches ;  for  it  is  not  per- 
mitted to  them  to  speak,  but  to  be  subject,  as  also  the  law  saith.^° 

35.  But  if  they  would  learn  anything,  let  them  ask  their  hus- 
bands at  home.    For  it  is  a  shame  for  a  woman"  to  speak  in  church. 

36.^^  Did  the  word  of  God  come  out  from  you  ?  or  came  it  unto 
you  only  ?^ 


1  Let  it  be.     The  phrase  is  elliptical. 

2  Let  him  secretly  commune  with  God. 

3  Who  was  standing,  in  the  act  of  uttering  prophecy. 

■•  P.  "  be  comforted."     The  Greek  term  may  bear  both  significations. 

^  True  prophets  can  control  their  feelings,  and  withhold  the  expression  of  what 
they  know  supernaturally,  until  it  be  proper  to  speak.  They  are  not  carried 
away  by  uncontrollable  power  like  the  sibyls,  or  the  priestesses  of  the  heathen 
oracles. 

^  Author. 

'  He  wishes  harmony  among  those  on  whom  He  bestows  His  gifts. 

*  This  is  not  in  the  text  at  present :  but  it  is  found  in  some  ancient  manuscripts, 
as  in  that  used  by  St.  Chrysostom. 

^  G.  P.  "your."  The  pronoun  is  wanting  in  the  Alexandrian  and  Vatican 
manuscripts,  and  in  the  Memphitic,  Bashmuric,  Ethiopic,  and  Armenian  versions. 
Schott  marks  it  as  suspected. 

'"  Gen.  iii.  16.  The  rule  of  man  over  woman  excludes  authoritative  instruction 
on  her  part. 

"  G.  P.  "  women."  The  singular  number  is  in  the  Alexandrian  and  Vatican 
manuscripts,  and  several  ancient  versions. 

•2  P.  "What!"  There  is  nothing  in  the  text  corresponding  with  this,  unless 
the  interrogation. 

'3  This  question  implies  a  rebuke  for  their  capricious  use  of  Divine  gifts,  as  if 
the  Christian  religion  sprang  from  them,  or  centred  in  them,  so  that  they  might 
regulate  all  things  as  they  thought  fit. 


298  THE    FIRST    EPISTLE 

37.  If  <iny  man  seem^  to  be  a  prophet,  or  spiritual,^  let  him 
know  the  things  which  I  write  to  you,  that  they  are  the  command- 
ments of  the  Lord.^ 
•  38.  But  if  any  man  know  not,  he  shall  not  be  known.^ 

39.  Wherefore,  brethren,  be  zealous  to  prophesy :  and  forbid 
not  to  speak  with  tongues.^ 

40.  But  let  all  things  be  done  becomingly,  and  according  to 
order.^ 


CHAPTER  XV. 

He  states  that  Christ  rose  from  the  dead,  and  appeared  to  many,  last  of  all  to  Paul, 
who  styles  himself  the  least  of  the  apostles :  and  he  here  teaches  our  resurrection,  its 
order  and  manner,  ivith  the  various  degrees  of  glory,  not  only  in  soul,  but  also  in  the 
body,  of  those  who  will  arise,  and  that  death  will  he  swallowed  up  in  the  resurrection. 

1.  Now  I  make  known  to  you,''  brethren,  the  GospeP  which  I 
preached  to  you,  which  also  ye  have  received,^  wherein  also  ye 
stand.  ^° 


'  Think  himself — profess  to  be. 

2  Endowed  with  other  Divine  gifts. 

^  The  true  test  of  spirituality,  or  of  supernatural  endowments,  is  humble  sub- 
mission to  the  doctrine  and  commands  of  the  lawful  rulers  of  the  Church,  of  whose 
authority  God  is  the  source. 

•*  G.  P.  "  let  him  be  ignorant."  The  apostle  intimates  that  if  any  one  will  not 
acknowledge  and  follow  the  rules  laid  down,  he  may  pursue  his  own  course  at 
his  peril. 

5  Lest  he  should  be  thought  to  have  virtually  prohibited  the  speaking  in  un- 
known tongues,  he  desires  them  not  to  prevent  it,  but  to  observe  the  rules  which 
he  has  prescribed  for  the  proper  use  of  this  gift. 

^  Everything  in  the  assemblies  of  the  faithful  should  be  done  in  a  becoming 
and  orderly  manner :  nothing  should  be  irregular  or  confused.  Even  Calvin 
says,  that  "  the  pious  laws  of  the  Church,  for  the  maintenance  of  discipline  and 
order,  are  not  to  be  confounded  with  human  traditions :  since  they  rest  on  this 
general  commandment,  and  are  manifestly  approved  of,  as  by  the  mouth  of  Christ 
Himself." 

'  This  is  here  equivalent  to  recalling  to  their  mind.  Gal.  i.  11.  "He  who 
makes  known  what  had  been  known  before,  but  had  fallen  into  oblivion,  calls 
it  again  to  their  mind."     St.  Chrysostom. 

^  Doctrine. 

3  With  the  free  assent  of  the  understanding. 

1°  This  is  a  metaphor,  denoting  their  stability  and  perseverance. 


TO    THE    CORINTHIANS.  299 

2.  By  which  also  ye  are  saved  :^  after  what  manner  I  preached 
to  you,^  if  ye  hold  it  fast,  unless  ye  have  believed  in  vain. 

3.  For  I  delivered  unto  you  first  of  all,^  that  which  I  also  re- 
ceived,'* that  Christ  died  for  our  sins,^  according  to  the  Scrip- 
tures : 

4.  And  that  He  was  buried,^  and  that  He  rose  again  on  the 
third  day,  according  to  the  Scriptures  'J 

5.  And  that  he  was  seen  by  Cephas,^  and  after  that  by  the 
eleven  f 

6.  Then  was  He  seen  by  more  than  five  hundred  brethren  at 
once,^°  of  whom  many  remain  until  this  present,  but  some  are 
fallen  asleep :" 

7.  Afterwards  He  was  seen  by  James,^  then  by  all  the  apostles  : 

8.  And  last  of  all,  as  by  one  born  out  of  time,"  He  was  seen  by 
me  also." 

9.  For  I  am  the  least  of  the  apostles,"  who  am  not  Avorthy  to 
be  called  an  apostle,  because  I  persecuted  the  Church  of  God. 

10.  But  by  the  grace  of  God  I  am  what  I  am,  and  His  grace 


•  Placed  in  a  state  of  salvation. 

2  The  consti-uction  is  diflBcult.  What  follows  may  be  considered  as  dependent 
on  the  introductory  words.  The  apostle  reminds  them  of  the  manner  in  which 
he  had  instructed  them — the  great  truths  which  he  had  delivered — which  they 
must  remember  if  they  held  the  faith,  and  had  not  forfeited  its  blessings,  by  re- 
lapsing into  unbelief. 

^  Among  the  elements  of  Christianity,  as  one  of  its  chief  doctrines. 

■•  By  Divine  revelation. 

^  To  expiate  them.     Isaiah  liii.  5. 

®  Jonas  ii.  1. 

^  The  miraculous  preservation  of  Jonas  was  a  type  of  the  resurrection. 

8  "He  mentions  him  first  as  being  the  most  worthy  of  credit."  St.  Chry- 
sostom. 

^  John  XX.  19.  G.  P.  "the  twelve."  Only  ten  were  present  at  the  first  mani- 
festation ;  but  Thomas,  with  the  others,  afterwards  saw  him.  A  body  of  men  is 
usually  designated  by  their  entire  number,  even  although  all  may  not  be  present. 

1°  Probably  in  Galilee,  where  He  had  appointed  to  meet  the  apostles. 

"  In  death. 

12  This  manifestation  is  not  recorded  elsewhere. 

'3  The  apostle,  through  humility,  compares  himself  to  an  abortion.  Theophy- 
lact  says  that  the  Greek  term  was  sometimes  used  of  the  last-born. 

'*  Acts  ix.  3.  The  appearance  on  the  road  to  Damascus  was  distinct,  so  as  to 
enable  the  apostle  to  testify  to  its  reality.  He  calls  himself  an  abortion  from  a 
deep  sense  of  humility.  The  phrase  was  proverbial,  and  equivalent  to  vile,  or 
loathsome. 

15  Eph.  iii.  8. 


300  THE    FIRST    EPISTLE 

unto  me  heath  not  been  void,^  but  I  have  laboured  more  abun- 
dantly than  all  of  them  :^  yet  not  I,  but  the  grace  of  God  with  me  :' 

11.  For  whether  I,  or  they,  so  we  preach/  and  so  ye  have  be- 
lieved.* 

12.  Now  if  Christ  be  preached,  that  He  rose  again  from  the 
dead,  how  do  some  among  you  say,  that  there  is  no  resurrection  of 
the  dead  ? 

13.  But  if  there  be  no  resurrection  of  the  dead,  neither  is 
Christ  risen  again. 

14.  And  if  Christ  be  not  risen  again,  then  vain  is  our  preach- 
ing,^ vain  also  is  your  faith  : 

15.  And  we  are  found^  also  false  witnesses  of  God :  because  we 
have  given  testimony  against  God,  that  He  hath  raised  up  Christ, 
whom  He  hath  not  raised  up,  if  the  dead  rise  not  again. 

16.  For  if  the  dead  rise  not  again,  neither  is  Christ  risen  again. 

17.  And  if  Christ  be  not  risen  again,  vain  is  your  faith :  for 
ye  are  yet  in  your  sins. 

18.  Then  they  also  who  have  slept  in  Christ,^  have  perished. 

19.  If  in  this  life  only  we  be  hoping  in  Christ,  we  are  more 
miserable  than  alP  men. 

20.  But  now  Christ  is  risen  from  the  dead,^°  the  first  fruits  of 
those  who  sleep  :" 

21.  For  indeed  by  a  man  death,  and  by  a  man  the  resurrection 
of  the  dead. 

1  G.  »  it;  ijui.     P.  "which  was  bestowed  upon  me."     V.  "  gratia  ejus  in  me." 

2  This  is  not  said  boastingly ;  but  to  add  weight  to  his  testimony.  It  was 
necessary  to  st;rengthen  his  authority,  which  had  been  assailed. 

3  G.  ))  a-iiv  iy.01.  P.  "which  was  with  me."  Grace  impelled  and  strengthened 
him  to  labour,  and  laboured  with  him.  The  article  «  is  not  in  the  manuscripts  of 
Clermont  and  St.  Germain,  or  in  that  in  which  are  the  scholia  of  St.  John  of 
Damascus,  or  in  one  of  the  Vatican  manuscripts.  St.  Jerome  retained  the  read- 
ing of  the  ancient  Vulgate,  although  he  quotes  the  text  as  in  the  common  Greek, 
in  his  dialogue  against  the  Pelagians.     St.  Chrysostom  has  the  common  reading. 

*  The  same  doctrine  was  preached  by  him  and  them. 

5  This  is  the  faith,  which  you  embraced. 

'  G.  (Te.  P.  '•  and."  This  particle  is  wanting  in  five  of  the  principal  manu- 
scripts, and  in  the  ancient  versions.     Lachmann  cancels  it. 

'  We  prove — we  are  convicted  of  being. 

*  Died  in  the  faith. 

^  Other.  The  comparative  here  is  equivalent  to  the  superlative.  "  We  are  of 
all  men  the  most  miserable,"  because  restraining  ourselves,  and  enduring  suffer- 
ing, without  reward  hereafter. 

'"  G.  P.  "  anc?  become."  Griesbach  cancels  this  on  the  authority  of  six  of 
the  chief  manuscripts,  and  of  several  versions.  "  Col.  i.  18 ;  Apoc.  i.  5. 


TO    THE    CORINTHIANS.  301 

22.  And  as  in  Adam  all  die,  so  also  in  Christ  all  shall  be 
made  alive  :^ 

23.  But  every  one  in  his  own  order,  ^  the  first  fruits^  Christ  : 
then  they  who  are  of  Christ,  who  have  believed^  in  His  coming.* 

24.  Then  the  end,^  when  He  shall  have  delivered  up  the  king- 
dom to  God  and  the  Father,^  when  He  shall  have  abolished  all 
principality,  and  authority,  and  power. ^ 

25.  For  He  must  reign,  until  He  put  all  His  enemies  under  His  feet.^ 

26.  And  the  enemy  death  shall  be  destroyed  last :  for  He  hath 
put  all  things  under  His  feet.^°     And  when  he^^  saith : 

27.  All  things  are  put  under  Him,  undoubtedly,  except  Him 
who  put  all  things  under  Him. 

28.  And  when  all  things  shall  have  been  subjected  to  Him,  then 
also  the  Son  Himself  ^^  will  be  subject  to  Him,  who  subjected  all 
things  to  Him,  that  God  may  be  all  things  in  all. 

29.  Otherwise^^  what  shall  they  do,  who  are  baptized  for  the 
dead,"  if  the  dead  rise  not  again  at  all  ?  Why  also  are  they  bap- 
tized for  them  ?^* 

'  The  general  resurrection  is  a  consequence  of  the  death  and  resurrection  of 
Christ,  who  has  merited  this  privilege  for  the  whole  human  race.  All  who  rise 
to  the  life  of  grace,  and  who  have  share  in  the  glorious  resurrection,  owe  it  to 
His  merits. 

■^  1  Thess.  iv.  15.  ^  The  first  to  rise,  and  die  no  more. 

■*  These  words  "  who  have  believed"  are  not  in  the  text. 

5  G.  P.  "at  His  coming."     The  resurrection  will  then  take  jDlace. 

6  Of  all  things. 

'  G.  T(d  ^ko  *«ti  Trxrp).  "  To  Him  who  is  God  and  Father."  Christ,  having  ac- 
complished the  great  work  intrusted  to  Him  by  His  Father,  by  conducting  the 
elect  to  glory,  will  deliver  over  the  Church  triumphant  to  the  Father,  with  whom 
and  the  Holy  Ghost,  in  the  unity  of  the  Godhead,  He  reigns  for  ever,  for  "  of  His 
kingdom  there  shall  be  no  end."  Luke  i.  33.  "  Until  He  shall  do  all  these 
things.  He  must  reign,  not  as  if  He  should  cease  to  reign  after  He  has  accom- 
plished them."     St.  Chrysostom. 

8  All  earthly  powers  hostile  to  His  Church.    ^  Ps.  cix.  1 ;  Heb.  i.  13,  x.  13. 

10  Ps.  viii.  8 ;  Heb.  ii.  8.  "  The  Psalmist. 

'2  As  man.  •''  Unless  there  be  a  resurrection. 

"  This  text  seems  to  defy  the  ingenuity  of  all  interpreters.  Tertullian  testifies 
that  the  Marcionites  were  wont  to  receive  baptism  in  behalf  of  some  who  had 
died  unbaptized,  in  the  hope  of  benefiting  them  by  its  reception  ;  but  this  usage 
probably  arose  from  the  misinterpretation  of  this  passage.  St.  Chrysostom  ex- 
plains it  of  the  reception  of  baptism  for  our  mortal  bodies,  which  would  be  a  vain 
ceremony,  were  there  no  hope  that  these  should  rise  again.  Others  explain  it  of 
sufferings,  figuratively  styled  baptism,  endured  for  the  relief  of  departed  souls, 
which  would  be  vain  if  there  were  no  resurrection. 

'5  G.  P.  "for  the  dead."  Six  of  the  chief  manuscripts  and  several  ancient 
versions  have  the  pronoun,  which  Griesbach  has  adopted. 


302  THE    FIRST    EPISTLE 

30.  Why  also  are  we  in  danger  every  hour  ?^ 

31.  I  die  daily^  by^  your  glory,^  brethren/  which  I  have  in 
Christ  Jesus  our  Lord. 

32.  If  (according  to  man)^  I  fought  with  beasts  at  Ephesus, 
what  doth  it  profit  me,  if  the  dead  rise  not  again?  "Let  us  eat, 
and  drink,  for  to-morrow  we  shall  die."^ 

33.  Be  not  deceived :  evil  communications  corrupt  good  morals.^ 

34.  Awake,  ye  just,^  and  sin  not :  for  some  have  not  the  know- 
ledge of  God,^°  I  speak  to  your  shame. 

35.  But  some  man  will  say :  How  do  the  dead  rise  again  ?  or 
with  what  manner  of  body  shall  they  come  ?" 

36.  Fool,  that  which  thou  sowest  is  not  quickened,  unless  it  die 
first. 

37.  And  that  which  thou  sowest,  not  the  body  that  shall  be 
thou  sowest,  but  the  bare  grain,  for  instance,  of  wheat,  or  of  any 
of  the  rest.^^ 


1  Without  the  hope  of  a  future  life,  there  would  be  no  motive  for  hazarding 
life  in  the  propagation  of  the  faith. 

2  I  expose  myself  constantly  to  death. 

'  G.  v>).     V.  "per."     This  is  a  species  of  oath,  or  protestation. 

*  The  Greek  term  means  glorying,  or  boasting.  The  apostle  gloried  for  them 
in  Christ  ;  he  felt  happy  at  their  conversion,  and  was  ready  to  expose  his  life  to 
maintain  the  integrity  of  their  faith.  By  that  just  pride  which  he  felt  in  their 
spiritual  progress,  he  protests  that  he  is  constantly  exposed  to  danger  on  their 
account. 

*  G.  P.  omit  this  word,  which,  however,  is  found  in  the  Alexandrian  and  Vatican 
manuscripts,  and  in  many  ancient  versions. 

'  With  human  views — as  men  engage  in  such  a  struggle.  We  have  no  other 
statement  of  this  fact ;  but  the  language  of  the  apostle  presents  no  appearance 
of  figure.  His  Roman  citizenship  may  have  been  overlooked  by  the  infuriated 
multitude,  or  the  rulers ;  and  he  may  have  been  condemned  as  a  notorious  male- 
factor, to  die  combating  with  wild  beasts  in  the  amphitheatre  of  Ephesus.  He 
must  have  been  miraculously  preserved.  The  tumult  of  Demetrius  and  the  gold- 
smiths had  not  happened  when  this  epistle  was  written. 

'  Wisd.  ii.  6 ;  Isai.  xxii.  13,  Ivi.  12.  The  reasoning  of  the  sensualist  is  here 
set  forth.     It  would  be  just,  if  there  were  no  future  life. 

^  These  ai-e  the  words  of  the  heathen  poet,  Menander.  The  term  o/uiKim  em- 
brace familiar  intercourse,  as  well  as  discourses.  The  apostle  particularly 
alludes  to  those  who  sought  to  undermine  the  faith  of  the  resurrection. 

®  G.  J'tKct'icec.     P.  "to  righteousness." 

^°  Lit.  "have  ignorance  of  God."  They  know  not  His  power,  which  is  suffi- 
cient to  raise  the  dead  to  life. 

"  This  objection  is  derived  from  the  inconsistency  of  the  doctrine  with  the  dis- 
solution of  the  body  in  death. 

'^  Species  of  corn. 


TO    THE     CORINTHIANS.  303 

88.  But  God  giveth  it  a  body,  as  He  will :  and  to  every  seed  its 
propel'  body.^ 

39.  Not  all  flesh,^  is  the  same  flesh  f  but  one  indeed^  of  men, 
and  another*  of  beasts,  another  of  birds,  and  another  of  fishes.® 

40.  And  there  are  heavenly  bodies,^  and  earthly  bodies  f  but 
one  indeed  is  the  glory  of  the  heavenly,  and  another  of  the 
earthly  :^ 

41.  One^°  the  glory"  of  the  sun,  another  the  glory  of  the  moon, 
and  another  the  glory  of  the  stars.  For  star  differeth  from  star 
in  glory : 

42.  So  also  the  resurrection  of  the  dead.^^  It  is  sown  in  cor- 
ruption, it  shall  rise  in  incorruption. 

43.  It  is  sown  in  dishonour,  it  shall  rise  in  glory :  it  is  sown  in 
weakness,  it  shall  rise  in  power : 

44.  It  is  sown  a  natural  body,  it  shall  rise  a  spiritual  body.^^ 
If"  there  be  a  natural  body,  there  is  also  a  spiritual,^*  as  it  is 
written : 

*  The  process  of  vegetation  is  the  result  of  a  law  of  the  Creator.  There  is  an 
admirable  variety  in  the  produce  of  seeds,  which  being  so  small  are  scarcely  dis- 
cernible, one  from  the  other. 

2  Organized  substance. 

*  The  substantive  verb  is  omitted  after  the  manner  of  the  Hebrews. 

■*  G.  P.  "  there  is  one  kind  o/ flesh  of  men."  The  iQvva.  flesh  is  wanting  in  six  of 
the  chief  manuscripts,  and  several  ancient  versions. 

^  G.  P.  "  the  flesh."  This  is  wanting  in  three  manuscripts,  and  in  the  Peschito 
version. 

^  As  there  is  variety  of  grain  and  vegetables,  so  likewise  of  animals. 

"^  The  sun,  moon,  and  stars. 

8  The  mountains,  and  all  that  appertains  to  the  earth. 

^  The  splendour  of  the  planets  is  diflFerent,  one  from  the  other.  All  of  them 
surpass  the  earthly  bodies,  in  which  also  there  is  great  variety. 

•°  The  style  continues  to  be  elliptical.  The  meaning  is :  "  the  brightness  of  the 
sun  is  difi^erent  from  that  of  the  moon." 

"  Brightness. 

'2  The  same  variety  will  be  in  the  condition  of  resuscitated  bodies,  compared 
■with  their  natural  state,  and  according  to  the  state  of  the  souls ;  some  being 
purer  and  more  perfect  than  others. 

^^  The  body  shall  be  the  same,  but  with  far  difi"erent  qualities ;  it  being  no 
longer  subject  to  decomposition,  sufi'ering,  infirmity,  want,  or  any  of  its  present 
imperfections,  on  which  account  it  is  called  spiritual,  since  it  will  have  qualities 
■which  ordinarily  appertain  to  spirits. 

1*  This  is  found  in  six  of  the  chief  manuscripts  and  in  the  ancient  versions,  but 
is  wanting  in  G.  P. 

'5  G.  P.  "body."  This  is  wanting  in  most  of  the  manuscripts  and  versions 
just  quoted. 


304  THE    FIRST    EPISTLE 

45.  The  first  man  Adam  was  made  a  living  soul,^  the  last 
Adam^  a  quickening  spirit. 

46.  Yet  not  first  that  which  is  spiritual,  but  that  which  is 
natural :  afterwards  that  which  is  spiritual. 

47.  The  first  man  of  earth,  earthly  :  the  second  man^  of  heaven, 
heavenly.  ♦ 

48.  Such  as  is  the  earthly,  such  also  they  who  are  earthly :  and 
such  as  the  heavenly,  such  also  they  who  are  heavenly.'' 

49.  Therefore  as  we  have  borne  the  image  of  the  earthly,  let  us 
bear^  also  the  image  of  the  heavenly. 

50.  Now  this  I  say,  brethren,  that  flesh  and  blood*^  cannot  pos- 
sess the  kingdom  of  Grod :  neither  shall  corruption  possess  incor- 
ruption. 

51.  Behold  I  tell  you  a  mystery:  We  shall  all  indeed  rise  again, 
but  we  shall  not  all  be  changed.'' 

52.  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trumpet  :^  for  the  trumpet  shall  sound,  and  the  dead  shall  rise 
again  incorruptible :  and  we  shall  be  changed. 

53.  For  this  corruptible^  must  put  on  incorruption :  and  this 
mortal  put  on  immortality. 

54.  But  wlien^°  this  mortal  shall  have  put  on  immortality,  then 

1  Gen.  ii.  7.     The  human  form  was  animated  by  the  Divine  breath. 

2  Christ,  by  His  Spirit,  gives  life.  At  the  end  of  time  He  will  restore  men  in 
a  spiritualized  state. 

^  G.  P.  "«'«  the  Lord  from  heaven."  Lachmann  cancels  "the  Lord,"  which  is 
not  found  in  six  of  the  chief  manuscripts,  or  in  the  chief  versions.  TertuUian 
states  that  Marcion  added  it  to  the  text.     Dial,  contra  Marcion. 

4  Shall  be. 

^  G.  P.  "we  shall  also  bear."  Many  manuscripts,  among  them  the  Parisian, 
have  the  Vulgate  reading.  This  implies  an  exhortation  to  a  heavenly  life,  in 
imitation  of  Christ.  The  other  reading  states  that  we  shall  resemble  Him  in 
our  glorified  bodies,  as  we  resemble  Adam  in  our  corruptible  bodies. 

^  In  their  natural  state  they  cannot  enjoy  heavenly  glory  :  they  must  be  spiri- 
tualized. Sensualists  may  also  be  understood  under  this  abstract  expression. 
"  He  here  calls,"  says  St.  Chrysostom,  "flesh  evil  actions." 

■^  G.  P.  "we  shall  not  all  sleep,  but  we  shall  all  be  changed."  St.  Jerome,  in 
his  epistle  to  Minerius,  treats  at  large  of  the  various  readings  of  this  text :  but 
retains  the  reading  of  the  ancient  Vulgate,  which  is  still  found  in  the  manuscripts 
of  Clermont  and  St.  Germain.     That  glorious  change  is  peculiar  to  the  saints. 

^  The  summons  of  the  archangel  is  represented  by  this  figure.  1  Thess.  iv.  16. 

9  Body. 

^°  G.  P.  "  this  corruptible  shall  have  put  on  incorruption,  and."  This  clause 
is  wanting  in  the  Ethiopic  and  Coptic  versions,  and  is  omitted  by  Irenseus  and 
Athanasius,  in  quoting  this  verse. 


TO    THE    CORINTHIANS.  305 

shall  come  to  pass  the  saying,  which  is  written  :  "  Death  is  swal- 
lowed up  in  victory."^ 

55.  Death,  where* ^s  thy  victory  ?  death,*  where  is  thy  sting  ?^ 

56.  Now  the  sting  of  death  is  sin  :*  and  the  strength  of  sin  is 
the  law.* 

57.  But  thanks  to  God,  who  hath  given  us  the  victory^  through 
our  Lord  Jesus  Christ. 

58.  Therefore,  my  beloved  brethren,  be  ye  steadfast  and  im- 
movable, abounding  in  the  work  of  the  Lord  always,^  knowing  that 
your  labour  is  not  vain*  in  the  Lord. 


CHAPTER  XVI. 

After  exhorting  them  to  gather  alms  for  the  Christians  of  Jerusalem,  he  recommends  to 
them  Timothy  and  the  family  of  Stephanas,  and  then  adds  salutations. 

1.  Now  concerning  the  collections,^  which  are  made  for  the 
saints,  as  I  have  given  order  to  the  churches  of  Galatia,  so  do  ye 
also. 

2.  On  the  first'"  of  the  week  let  every  one  of  you  put  apart  with 


'  Osee  xiii.  14 ;  Heb.  ii.  14.  The  last  words  of  the  prophecy  cited  nilfjS  "■^e 
also  rendered  "for  ever  :"  that  is,  "finally,"  which  is  equivalent  to  victoriously. 

2  G.  'aS».  P.  grave.  Five  of  the  chief  manuscripts,  several  ancient  versions, 
St.  Irenteus  and  several  other  fathers,  repeat  "  death." 

3  Victory  and  sting  change  places  in  G.  P.  ;  hut  the  "Vulgate  reading  is  con- 
formable to  the  Vatican  and  Ephrem  manuscripts,  and  to  the  Memphitic,  Ethiopic, 
Armenian,  and  Slavonic  versions. 

*  Sin  urges  on  death,  as  with  a  goad. 

*  The  Mosaic  law  gave  occasion  to  sin.  " 
^  Over  sin. 

''  Every  good  work. 

8  Without  reward. 

9  G.  P.  "  collection." 

'°  Day.  The  first  day  of  the  week  was  already  devoted  by  Christians  to  Divine 
worship,  and  the  placing  apart  of  some  alms  was  a  suitable  manner  of  sanctify- 
ing it.  "  The  Lord's  day,"  remarks  St.  Chrysostom ;  "  observe  how  he  takes 
occasion  from  the  time  to  exhort  them :  for  it  was  a  day  well  calculated  to  move 
them  to  almsgiving ;  for  remember,  he  says,  what  favours  you  received  on  that 
day." 

20 


306  THE    FIRST    EPISTLE 

himself/  laying  up  what  it  shall  well  please  him,^  that  when  I 
come,  the  collections  be  not  then  to  be  made.^ 

3.  And  when  I  shall  be  present,  those  whom 'ye  shall  approve  of 
by  letters,  will  I  send  to  take  your  gift*  to  Jerusalem. 
"4.  And  if  it  be  meet  that  I  also  go,  they  shall  go  with  me. 

5.  Now  I  will  come  to  you,  when  I  shall  have  passed  through 
Macedonia,  for  I  shall  pass  through  Macedonia. 

6.  And  with  you,  perhaps,^  I  will  abide,  or  even  winter,  that 
ye  may  bring  me  on  my  way,  whithersoever  I  go. 

7.  For  I  w'ill  not  see  you  now  by  the  way,  for^  I  hope  that  I 
shall  abide  with  you  some  time,  if  the  Lord  permit.^ 

8.  But  I  will  tarry  at  Ephesus  until  Pentecost.^ 

9.  For  a  door^°  great  and  evident"  is  opened  to  me,  and  many 
adversaries.^ 

10.  Now  if  Timothy  come,  see  that  he  be  without  fear^^  wjth 
you :  for  he  worketh  the  work  of  the  Lord,  even  as  I." 

11.  Let  no  man  therefore  despise  him,^*  but  conduct  ye  him  on 


'  At  home. 

2  G.  «T/  av  tCoS'mTai.     P.  "  as  God  hath  prospered  him." 

^  Each  one  having  set  apart  in  each  week  a  small  sum  for  this  charitable  pur- 
pose, could  hand  it  to  the  church  officer,  and  avoid  the  delay  of  a  collection  after 
the  arrival  of  the  apostle. 

*  From,  the  punctuation  of  the  Vulgate,  it  would  appear  that  the  Corinthians 
should  give  letters  of  recommendation  to  persons  of  their  own  choice.  St.  Chry- 
sostom  supposes  the  letters  to  be  given  by  the  apostle. 

5  G.  x^-P'*'     ^-  Gratia.     A  gift  kindly  and  cheerfully  bestowed. 

6  <(  "Why  did  he  say:  '  perhaps,'  and  not  affirm  positively?  Because  Paul  did 
not  foreknow  all  things."     St.  Chrysostom. 

'  G.  P.  "but."  The  causal  particle  is  substituted  by  Griesbach  in  comformity 
with  seven  Uncial  and  many  cursive  manuscripts,  and  the  Peschito  and  Mem- 
phitic  versions. 

^  G.  P.  "  if  the  Lord  permit."  The  three  chief  manuscripts,  namely,  the  Alex- 
andrian, Vatican,  and  Parisian,  have  the  future. 

^  The  reference  to  this  feast  in  several  places,  favours  the  belief  that  the 
Christian  solemnity  was  already  celebrated. 

1°  An  opportunity. 

'•  G.  inpyii!.     P.  "  effectual."     Beza  prefers  the  Vulgate  reading. 

'2  His  zeal  prompted  him  to  encounter  them  ;  he  stayed  to  counteract  their 
efforts. 

"*  It  appears  that  enemies  were  likely  to  attack  him  at  Corinth.  The  disaf- 
fected and  schismatical  might  render  his  stay  there  uncomfortable.  The  apostle 
wished  him  to  be  without  any  apprehension  of  molestation. 

"  Although  not  with  equal  authority. 

'^  On  account  of  his  youth. 


TO    THE    CORINTHIANS.  307 

his  way^  in  peace,  that^  he  may  come  to  me  ;  for  I  expect  him 
with  the  brethren. 

12.  And  touching  the  brother  Apollo,  I  make  known  to  you^ 
that  I  entreated  him  earnestly  to  come  unto  you  with  the  brethren, 
and  indeed  it  was  not  his  will  at  all  to  come  now,  but  he  will  come, 
when  he  shall  have  leisure. 

13.  Watch  ye,  stand  fast*  in  the  faith,  do  manfully,  and*  be 
strengthened. 

14.  Let  all  your  things  be  done  in  charity. 

15.  And  I  beseech  you,  brethren,*'  ye  know  the  house  of  Ste- 
phanas, and  of  Fortunatus,  and  of  Achaicus,^  that  they  are  the 
first  fruits  of  Achaia,  and  they  have  devoted  themselves  to  the 
service  of  the  saints  : 

16.  That  ye  also  may  be  subject^  to  such,^  and  to  every  one 
who  helpeth  and  laboureth.^° 

17.  And  I  rejoice  at  the  presence"  of  Stephanas,  and  F(yrtuna- 
tus,  and  Achaicus,  because  what  was  wanting  on  your  part  they 
have  supplied  :^^ 

18.  For  they  have  refreshed  both  my  spirit  and'^  yours.  Know" 
therefore  such. 

'  Accompany  him  part  of  the  road,  as  was  usual  with  a  view  to  show  attach- 
ment and  respect. 

2  When  he  may  desire  to  come. 

'^  This  is  not  in  the  text. 

■*  Be  steadfast.  The  metaphor  is  taken  from  soldiers  standing  in  battle,  and 
maintaining  their  position. 

^  G.  P.  have  not  the  conjunction,  which,  however,  is  found  in  three  of  the 
chief  manuscripts  and  in  the  ancient  versions  generally. 

fi  These  words  have  reference  to  the  following  verse,  the  intervening  passage 
being  parenthetical. 

■^  G.  P.  omit  these  two  names.  Fortunatus  is  mentioned  in  some  ancient 
Greek  copies. 

^  The  term  here  means  respectful  treatment,  and  effectual  co-operation  in 
their  good  works  :  "  That  is,  that  you  assist  one  another,  and  concur  in  pecuniary 
disbursements,  and  personal  attention."     St.  Chrysostom. 

9  Persons  so  deserving. 

1°  The  exhortation  is  applicable  to  every  colabourer  of  the  apostle,  and  to 
every  one  who  concurred  with  him  in  good  works. 

'•  At  Ephesus,  whither  they  had  come  to  see  him. 

'2  By  their  kindness  they  had  supplied  what  was  wanting  on  the  part  of  the 
Corinthians  generally,  and  comforted  the  apostle. 

13  The  Corinthians  had  already  been  comforted  by  their  kind  and  charitable 
offices,  and  were  likely  to  derive  great  satisfaction  from  knowing,  that  they  had 
waited  on  the  apostle,  and  treated  him  with  honour. 

'''  Acknowledge  their  merit :  treat  them  respectfully. 


308       THE    FIRST    EPISTLE    TO    THE    CORINTHIANS. 

19.  The  churches  of  Asia  salute  you.  Aquila  and  Priscilla,  with 
■whom  I  also  lodge,^  with  the  church  that  is  in  their  house,^ 
salute  you  much  in  the  Lord.^ 

20.  All  the  brethren  salute  you.  Salute  one  another  with  a 
holy  kiss. 

21.  The  salutation  of  Paul  with  my  hand."* 

22.  If  any  man  love  not  our  Lord  Jesus  Christ,  let  him  be 
Anathema,*  Maran-atha.^ 

23.  The  grace  of  our  Lord  Jesus  Christ^  with  you. 

24.  My  charity  with  you  alP  in  Christ  Jesus.^     Amen.^° 


'  G.  P.  omit  these  words,  whicli,  nevertheless,  are  found  in  the  manuscripts  of 
Clermont  and  St.  Germain. 

2  The  congregation  which  assembled  in  their  house. 

3  With  religious  afifection,  and  wishing  them  blessings  from  God. 

*  The  letter  was  dictated  to  an  amanuensis.     Paul  subscribed  his  name. 

*  Thi»  excommunication  is  directed  against  those  who  estrange  themselves 
from  Christ,  by  rejecting  His  doctrine,  or  opposing  His  religion.  It  extends  to 
those  who  do  not  effectually  love  Him,  by  obeying  His  commandments.  "By 
this  one  phrase  he  terrified  all  those  who  made  their  limbs  limbs  of  a  harlot,  all 
who  scandalized  their  brethren,  by  eating  of  idol-meats,  all  who  took  partisan 
designations,  all  who  disbelieved  the  resurrection."     St.  Chrysostom. 

^  These  Syriac  words  mean:  "  our  Lord  cometh."  The  enemies  of  Christ 
must  tremble  at  His  coming  to  execute  vengeance.  According  to  St.  Chrysos- 
tom, Paul  used  the  expression  to  repress  the  pride  of  the  Corinthians,  by  giving 
utterance  to  the  threat  in  his  vernacular  language.  The  twofold  expression  of 
it,  especially  the  use  of  the  received  phrase,  gave  it  great  vehemence. 

■^  Be.     The  phrase  is  elliptical. 

*  His  love  embraced  all,  even  those  whose  disorders  he  rebuked. 
8  He  embraced  them  in  Christ,  and  for  His  sake. 

">  G.  P.  "  The  first  epistle  to  the  Corinthians  was  written  from  Philippi,  by 
Stephanas,  and  Fortunatus,  and  Achaicus,  and  Timotheus."  This  is  rejected  by 
critics,  being  wanting  in  the  ancient  and  best  manuscripts.  The  letter  was  in 
fact  written  from  Ephesus,  as  is  gathered  from  the  eighth  verse  of  this  chapter. 


INTRODUCTION 


TO  THE   SECOND  EPISTLE   TO  THE   CORINTHIANS. 


This  epistle  was  written  from  some  city  of  Macedonia,  nearly  a 
year  after  the  former.  The  results  of  the  rebukes  and  severe  mea- 
sures which  the  apostle  had  employed,  to  correct  the  disorders 
which  prevailed  at  Corinth,  had  been  made  known  to  him  in  the 
mean  time  by  Titus,  whom  he  had  sent  thither,  in  company  of  an- 
other disciple.  The  faithful  had  received  with  submission  the  re- 
proofs which  their  indifference  and  divisions  had  provoked :  the 
incestuous  man  had  humbled  himself,  and  done  penance  for  his 
crime  :  and  a  spirit  of  union  and  fervour  had  been  awakened 
throughout  the  Christian  community.  Yet  the  personal  enemies 
of  the  apostle  had  not  ceased  to  agitate,  and  to  disturb  the  faith- 
ful. They  complained  of  his  inconstancy,  since  he  had  not  fol- 
lowed up  his  purpose  to  visit  them  on  his  way  to  Macedonia,  and 
of  the  harshness  of  his  language  in  his  letters,  the  threatening  tone 
of  Avhich,  they  said,  ill-befitted  a  man  whose  personal  appearance 
was  so  contemptible.  They  did  not  hesitate  to  depreciate  his 
talents,  and  deny  his  claims  on  public  confidence ;  and  they  sought 
by  every  artifice  to  estrange  from  him  the  Corinthians.  The 
apostle  hastened  to  express  his  consolation  on  learning  the  happy 
effects  produced  by  his  former  letter,  and  to  exercise  indulgence 
towards  the  penitent.  He  also  powerfully  rebuked  the  proud  pre- 
tendants,  who  sowed  division  among  the  faithful,  and  strongly 
stated  his  own  claims  to  be  heard  as  the  ambassador  of  Christ  to 
men.  The  reluctance  with  which  he  yielded  to  necessity  in  vindi- 
cating himself  appears  throughout,  and  shows  that  he  was  solely 
influenced  by  zeal  for  the  salvation  of  those  whom  he  addresses. 
He  invites  their  continued  co-operation  for  the  relief  of  the  faithful 
of  Jerusalem,  for  whom  already  they  had  made  some  contributions, 
forwarded  by  Titus.  This  letter  is  justly  admired  as  one  of  the 
most  eloquent  of  those  written  by  this  apostle. 


THE  SECOND  EPISTLE 

OF    BLESSED    PAUL    THE    APOSTLE 
TO    THE    CORINTHIANS. 


CHAPTER  I. 

The  apostle  states  from  what  afflictions  the  Lord  rescued  him  in  Asia,  that  he  himself 
might  afford  consolation  to  others :  then  manifesting  the  sincerity  of  his  disposition  and 
of  his  teaching,  he  shows  that  although  he  did  not  come  to  them,  as  he  had  intended, 
this  happened  through  no  levity  of  mind,  and  affirms  that  the  truth  of  his  preaching 


1.  Paul,  an  apostle  of  Jesus  Cheist  by  the  will  of  God,  and 
Timothy  the  brother,^  to  the  church  of  God,  which  is  at  Corinth, 
with  all  the  saints,  who  are  in  all  Achaia.^ 

2.  Grace  to  you,  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

3.  Blessed  be  God,  and^  the  Father  of  our  Lord  Jesus  Christ, 
the  Father  of  mercies,''  and  God  of  all  consolation,* 

*  The  definite  article  may  be  used  to  distinguish  him  from  any  other  of  the 
same  name,  who  was  not  a  sacred  minister,  or  a  Christian  :  or  it  may  be  equiva- 
lent to  the  possessive  pronoun. 

2  Of  which  Corinth  was  at  that  time  the  capital. 

^  The  conjunction  here,  as  often  elsewhere,  is  equivalent  to  the  relative  pro- 
noun, and  serves  to  explain  who  God  is,  namely,  the  Father  of  Jesus  Christ. 
The  two  nouns  God  and  Father  being  connected  by  the  conjunction,  and  the 
former  only  having  the  article,  are  to  be  understood  of  the  one  subject. 

*  The  merciful  Father. 

*  Who  imparts  inexpressible  consolation.  "AH"  is  used  by  Hellenistic  writers 
for  exceeding  great.  St.  Chrysostom  remarks:  "He  does  not  say:  who  does 
not  suffer  us  to  be  afflicted,  but  who  consoles  us  in  affliction :  for  this  shows  first 
the  power  of  God,  and  increases  the  patience  of  those  who  are  persecuted." 


THE    SECOND    EPISTLE    TO    THE    CORINTHIANS.      311 

4.  Who  comfortetli  us  in  all  our  tribulation :  that  we  ourselves 
also  may  be  able  to  comfort  those  who  are  in  all  tribulation,  by 
the  exhortation^  wherewith  we  ourselves  are  exhorted^  by  God. 

5.  Since  the  sufferings  of  the  Christ^  abound  in  us  ;  so  also  our 
consolation  aboundeth  through  the  Christ. 

6.  But  whether  we  be  in  tribulation  for  your  exhortation  and 
salvation,  or  whether  we  be  comforted  for  your  consolation,^  or 
whether  we  be  exhorted^  for  your  exhortation^  and  salvation,  which 
worketh  the  enduring  of  the  same  sufferings,  which  we  also  suffer  :^ 

7.  That  our  hope  for  you  may  be  steadfast,  knowing  that  as  ye 
are  partakers  of  the  sufferings,  so  shall  ye  be*  also  of  the  consola- 
tion. 

8.  For  we  would  not  have  you  ignorant,  brethren,  of  our  tribu- 
lation, which  happened  in  Asia,^  that  we  were  pressed  out  of  mea- 
sure above  our  strength,  so  that  we  were  weary  even  of  life.^° 


■  Consolation. 

2  Consoled.  The  verb  here  employed  means  to  comfort,  or  exhort.  The 
apostles  were  visited  with  consolation,  not  for  their  own  sakes  only,  but  to  enable 
them  to  comfort  others.  "  This  compassion  was  shown  them,"  says  St.  Chry- 
sostom,  "not  for  their  own  personal  merit,  but  on  account  of  those  who  needed 
their  assistance." 

3  The  article  may  be  omitted,  as  Christ  was  used  often  as  a  proper  name  ; 
but  "the  Christ,"  that  is,  the  Messiah,  was  also  said.  Sufferings  endured  for 
the  faith  were  deemed  His  sufferings,  which  He  endured  in  the  members  of  His 
mystical  body. 

*  The  Greek  term  may  be  rendered  comfort,  or  encouragement.  The  sentence 
is  elliptical:   "it  is,"  is  understood. 

°  The  relief  which  he  experienced,  or  the  joy  in  the  Holy  Ghost  arising  from 
suffering,  served  to  console  and  encourage  the  faithful. 

®  This  here  implies  internal  support,  and  the  impulse  of  the  Holy  Ghost,  rather 
than  external  admonition. 

''  This  inward  comfort  prepares  us  to  endure  suffering.  P.  "  which  is  effectual 
in  the  enduring."  St.  Chrysostom  remarks  that  the  text  is  not  in  the  active 
voice,  "to  show  that  with  their  own  good  dispositions,  grace  also,  working  in 
them,  contributed  much." 

^  There  is  great  variety  in  the  readings  of  the  manuscripts,  arising  probably 
from  the  similitude  of  the  phrases.  The  Vulgate  appears  to  combine  two  inter- 
pretations of  one  phrase.  G.  P.  has  "  And  whether  we  be  afflicted,  it  is  for  your 
consolation  and  salvation,  which  is  effectual  in  the  enduring  of  the  same  suffer- 
ings, which  we  also  suffer ;  or  whether  we  be  comforted,  it  is  for  your  consolation 
and  salvation." 

5  At  Ephesus. 

'"  The  Greek  term  is  understood  of  losing  the  hope  of  living. 


312  THE    SECOND    EPISTLE 

9.  But  we  had  in  ourselves  the  answer^  of  death,  that  we  be  not 
trustino-  in  ourselves,  but  in  God,  who  raiseth  up  the  dead  f 

10.  Who  out  of  so  great  dangers  hath  delivered,  and  doth  de- 
liver^ us  :  in  whom  we  trust,"*  that  He  will  yet  also  deliver  us, 

11.  Ye  also  helping  together  in  prayer  for  us,*  that  by  many 
persons  thanks  may  be  given  by  many  on  our  behalf  for  the  gift 
which  is  in  us.^ 

12.  For  our  glory  is  this,^  the  testimony  of  our  conscience,  that 
in  simplicity  of  heart,^  and  sincerity  of  God,^  and  not  in  carnal 
wisdom,  but  in  the  grace  of  God  we  have  conducted  ourselves^"  in 
this  world :  but  more  abundantly"  towards  you. 

13.  For  we  write  to  you  no  other  things  than  those  which  ye 
have  read  and  known.^^    And  I  hope  that  ye  will  know  to  the  end  ; 

14.  As  also  ye  have  known  in  part  that  we  are  your  glory, ^^  as 
ye  also  ours  in  the  day  of  our  Lord  Jesus  Chkist. 


1  Presentiment.  We  felt  that  we  should  die.  The  apostles  were  not  at  all 
times  endowed  with  a  clear  foresight  of  coming  events. 

2  To  deliver  him  from  the  imminent  danger  in  which  he  was  placed,  was  like 
raising  the  dead  to  life. 

3  From  other  dangers  still  impending. 

*  It  is  in  the  aorist,  but  expresses  the  habit  of  hope. 

5  The  prayers  of  the  faithful  are  accepted  by  God  even  for  apostles  and  apos- 
tolic men ;  Divine  Providence  having  ordained  that  the  most  perfect  should  not 
be  independent  of  the  aid  of  their  weaker  brethren.  The  communion  of  prayer 
is  the  means  of  grace  and  blessing  which  God  has  appointed.  Besides  the 
order  of  the  ministry  through  which  external  aids  are  granted,  there  is  a  com- 
munication of  grace  independent  of  any  order  or  function,  and  regulated  only  by 
Divine  goodness,  with  reference  to  prayer.  "  Let  us  studiously  unite  in  prayer, 
and  let  us  supplicate  for  one  another,  as  they  did  for  the  apostles,  for  thus  we 
fulfil  the  commandment,  and  we  are  moved  to  love,  and  when  I  say  love,  I  include 
all  good."     St.  Chrysostom. 

^  The  grace  of  the  apostolic  ministry — also  his  wondei'ful  deliverance  from 
manifest  danger.  He  wished  all  to  unite  in  giving  thanks  to  God  for  the  favours 
bestowed  on  him.  "Let  us  do  this,  and  proclaim  to  all  the  bounty  of  God  that 
they  may  unite  with  us  in  praise."     St.  Chrysostom. 

■^  Not  proudly,  but  humbly.  ^  G.  P.  omit  "  of  heart." 

3  Perfect  sincerity,  such  as  is  in  the  sight  of  God. 

">  The  Greek  and  Latin  terms  here  used  embrace  the  whole  line  of  his  conduct. 
"We  performed  signs  and  wonders  among  you,  and  we  were  most  exact,  and  led 
a  blameless  life  ;  for  he  styles  even  this  the  grace  of  God,  and  he  ascribes  to  it 
his  own  good  deeds."     St.  Chrysostom. 

"  More  especially. 

'2  The  apostle  inculcated  principles  in  which  they  had  been  already  instructed. 
He  trusted  that  they  would  persevere  in  a  consistent  profession  of  them. 

'^  By  his  fidelity  in  announcing  the  Gospel  in  its  purity,  and  by  his  disinterested 
seal,  he  afforded  the  Corinthians  reason  to  glory  in  such  an  instructor. 


TO    THE    CORINTHIANS.  313 

15.  And  in  this  confidence  I  had  a  mind  before,^  to  come  to  you 
that  ye  might  have  a  second  grace  :^ 

16.  And  by  you  to  pass  into  Macedonia,  and  again  from  Mace- 
donia to  come  to  you,  and  by  you  to  be  brought  on  my  way^  to 
Judea. 

17.  When,  therefore,  I  was  thus  minded,  have  I  indulged  fickle- 
ness ?  Or  the  things  which  I  purpose,  do  I  purpose  according  to 
thd  flesh,^  that  it  be  with  me  Yea  and  No  V 

18.  But  God  is  faithful,*^  that  our  speech,  which  was^  to  you,  is 
not  in  him  Yea  and  No.' 

19.  For  the  Son  of  God,  Jesus  Christ,  who  was  preached 
among  you  by  us,  by  me,  and  Silvanus,  and  Timothy,  was  not 
Yea  and  No,  but  in  Him  was  Yea.^ 

20.  For  how  many  soever  be^°  the  promises  of  God,  in  Him  are 
Yea  :"  therefore  also  through  Him  Amen^^  to  God  unto  our  glory.^^ 

21.  And  He  who  confirmeth  us"  with  you  in  Christ,  and  who 
hath  anointed  us,  is  God  : 

22.  Who  also  hath  sealed  us,"  and  hath  given  the  pledge  of  the 
Spirit^^  in  our  hearts. 

'  The  adverb  is  here  in  four  of  the  Uncial  manuscripts.  G.  P.  have  it  afterwards. 
2  New  gifts,  a  new  opportunity  of  advancing  in  sacred  knowledge,  and  in 
piety. 

^  Accompanying  him  on  his  departure. 
■*  With  the  usual  inconstancy  of  men. 
^  G.  P.  "yea,  yea,  and  nay,  nay." 

8  This  is  an  appeal  to  Divine  truth,  and  implies  an  oath.  He  appeals  to  God 
as  witness  that  his  teaching  was  positive  and  consistent. 

''  Addressed. 

^  It  was  not  inconsistent  and  contradictory. 

9  Truth  is  always  consistent  with  itself.  "The  word  was  always  unshaken 
and  firm."     St.  Chrysostom. 

'"  This  translation,  which  I  borrow  from  Middleton,  represents  exactly  the  text 
and  the  Vulgate. 

"  They  are  realities — they  all  are  fulfilled  in  Him. 

'2  G.  P.  "  in  Him  are  yea,  and  in  Him  Amen."  The  Alexandrian  manuscript, 
one  of  Stephen's,  and  the  Parisian,  as  also  the  Syriac  version,  have  the  Vulgate 
reading. 

"  G.  P.  "  unto  the  glory  of  God  by  us."  The  Alexandrian  and  Vatican  manu- 
scripts have  the  Vulgate  reading.  St.  Chrysostom  observes:  "He  fulfils  His 
promises  by  us,  that  is,  by  favours  bestowed  on  us  to  His  own  glory." 

!■*  Makes  us  firm  and  steadfast. 

15  St.  Chrysostom  explains  these  terms  of  the  Christian  dignity  :  "  What  means, 
'  who  hath  anointed  and  sealed,'  that  is,  who  gave  the  Spirit  by  whom  He  did 
both,  making  us  at  once  prophets,  and  priests,  and  kings." 

1^  His  grace,  consolation,  strength,  pledges  of  future  happiness. 


314  THE    SECOND    EPISTLE 

23.  And  I  call  God  to  witness  upon  mj  soul/  that  sparing  you 
I  came  not  any  more  to  Corinth  :^  not  that  we  lord  it  over  your 
faith,^  but  we  are  helpers^  of  your  joy  :  for  in  faith  ye  stand/ 


CHAPTER  11. 

He  shows  that  he  did  not  come  to  them,  lest  he  should  cause  greater  sorrow,  and  exhorts 
them  to  admit  the  incestuous  man  to  their  fellowship  ;  at  the  same  time  he  shotcs  that 
he  preached  there  with  much  labour  indeed,  and  also  with  great  fruit,  although  the 
odour  of  his  preaching  was  to  some  an  occasion  of  death. 

1.  But  I  determined  this  same  with  myself,  that  I  would  not 
come  to  you  again  in  sorrow. 

2.  For  if  I  make  you  sorrowful :  and*"  who  is  there  who  may 
gladden  me,  but  he  who  is  made  sorrowful  by  me  ? 

3.  And  I  wrote  this  same  to  you,  that  when  I  come,  I  may  not 
have  sorrow  on  sorrow,^  of  those  of  whom  I  ought  to  rejoice ; 
being  confident  of  you  all,  that  my  joy  is  that  of  you  all.^ 

4.  For  out  of  much  tribulation  and  anguish  of  heart  I  wrote  to 
you  with  many  tears :  not  that  ye  should  be  saddened,  but  that  ye 
might  know,  what  charity  I  have  more  abundantly  towards  you.^ 

'  This  is  an  oath,  with  a  prayer  of  vengeance  on  himself,  if  he  were  misstating 
the  fact. 

^  To  avoid  the  necessity  of  exercising  his  authority  with  severity,  he  delayed 
his  promised  visit.  To  change  one's  intentions  for  weighty  considerations  implies 
no  inconstancy. 

'^  He  disclaims  any  capricious  domination  over  faith,  which  must  necessarily 
rest  on  the  revealed  truth  of  God.  The  authoritative  declaration  of  the  fact  of 
revelation  is  no  arbitrary  exercise  of  power. 

■*  Co-operators — desirous  to  promote  their  joy. 

^  Faith  was  the  principle  of  their  spiritual  life.  From  it  they  derived  strength. 
The  apostle  had  no  intention  to  change  their  belief,  but  he  meant  only  to  correct 
some  false  views  and  moral  disorders. 

^  The  conjunction  is  better  omitted  in  English. 

'' G.  P.  omit  "on  sorrow."  They  are  found,  however,  in  six  of  the  best 
manuscripts. 

^  That  you  all  sympathize, — share  in  my  joy. 

®  This  manifestation  of  tender  affection  was  calculated  to  win  all  hearts.  The 
severity  of  the  apostle  is  likened  by  St.  Chrysostom  to  that  of  a  father,  who  is 
forced  to  subject  his  child  to  some  surgical  operation;  but  grieves  for  the  in- 
firmity, and  for  the  pain  caused  in  its  cure. 


TO    THE    CORINTHIANS.  315 

5.  But  if  any  one  hath  caused  sorrow,  he  hath  not  grieved  me  : 
but  in  part,  that  I  may  not  burthen  all  of  you.^ 

6.  Sufficient  for  such  a  one  is  this  rebuke^  which  is  made  by 
many. 

7.  So  that  on  the  contrary  ye  should  rather  forgive^  and  com- 
fort him,  lest  perhaps  such  a  one  be  swallowed  up  with  overmuch 
sorrow."* 

8.  Wherefore  I  beseech  you  to  confirm^  your  love  towards  him. 

9.  For  to  this  end  also  did  I  write,  that  I  may  know  the  proof 
of  you,^  whether  ye  be  obedient  in  all  things. 

10.  And  to  whom  ye  have  forgiven  anything,  I  also :  for  even  I, 
what  I  have  forgiven,  if  I  have  forgiven  anything,^  for  your  sakes* 
in  the  person  of  Christ,^ 

11.  That  we  may  not  be  circumvented  by  Satan  :^°  for  Ave  are 
not  ignorant  of  his  devices. 

12.  And  when  I  was  come  to  Troas  for  the  Gospel  of  Christ, 
and  a  door  was  opened  to  me  in  the  Lord, 

13.  I  had  no  rest  in  my  spirit,  because  I  found  not  Titus  my 
brother,"  but  bidding  them  farewell,  I  went  forth  into  Macedonia. 

14.  Now  thanks  be  to  God,  who  always  maketh  us  triumph  in 
Christ  Jesus,^^  and  manifesteth  the  odour  of  His  knowledge^^ 
by  us  in  every  place  : 


'  This  may  mean  that  the  apostle  was  afflicted,  but  not  he  alone,  since  all 
shared  in  his  feelings:  "I  know,  he  says,  that  you  have  shared  my  indignation 
and  pain  at  what  has  happened,  and  the  crime  in  part  has  grieved  you  all.  I 
say,  in  part,  since  you  have  grieved,  no  less  than  I."     St.  Chrysostom. 

^  This  may  mean  the  censure  pronounced  by  the  local  authority,  in  compliance 
with  the  order  of  the  apostle,  or  the  general  reproaches  of  the  faithful. 

'  The  Greek  term  means  to  give  gratuitously. 

■*  Become  despondent  and  broken-hearted. 

^  To  renew  it — to  manifest  it  once  more. 

^  Have  a  proof — know  experimentally. 

'  This  is  a  well-known  Greek  phrase  equivalent  to :  whatever  I  have  forgiven. 

^  For  their  consolation  and  spiritual  advantage. 

9  By  his  authority  he  ordered  the  penitent  to  be  restored  to  the  communion 
and  society  of  his  brethren  :   "  Christ,  as  it  were,  commanding  it,  which  parti- 
cularly determined  their  assent,  for  they  feared  lest  in  neglecting  to  do  so,  they 
should  fail  to  grant  what  redounded  to  His  glory."     St.  Chrysostom. 
'"  Lest  he  cast  some  into  despondency,  and  corrupt  others  by  pride. 
'•  He  expected  him  on  his  return  from  Corinth.     Not  finding  him,  he  feared 
that  his  delay  had  been  occasioned  by  the  disturbed  state  of  the  Corinthians,  to 
whom  he  deferrecl  going,  and  set  out  for  Macedonia. 
12  G.  P.  "in  Christ." 
'*  The  saving  knowledge  of  Christ  is  a  fragrant  odour  unto  life. 


316  THE    SECOND    EPISTLE 

15.  For  we  are  the  good  odour  of  Christ  unto  God  in  those 
■who  are  saved,  and  in  those  who  perish : 

16.  To  some  indeed  an  odour  of  death   unto  death  :^  but  to 
others  an  odour  of  life  unto  life.    And  who  so  fit  for  these  things  ?^ 

17.  For  we  are  not  as  many,^  adulterating"*  the  word  of  God, 
but  in  sincerity,  but  as  of  God,  before  God,  we  speak  in  Christ. 


CHAPTER  III. 

The  apostle  does  not  need  the  praise  of  men,  since  the  fruit  of  his  preaching  commends 
him  sufficiently :  for  the  ministers  of  the  New  Testament,  and  of  the  Spirit,  ought  to 
he  more  honoured  than  those  of  the  Old  Testament  and  of  the  letter.  He  states  that 
the  JetDs  still  had  the  veil  on  their  eyes  in  the  reading  of  the  Scriptures,  which  is  taken 
away  by  faith  in  Christ. 

1.  Do  we  begin  again  to  commend  ourselves  ?  or  do  we  need  (as 
some)^  letters  of  commendation  to  you,  or^  from  you  V 

2.  Ye  are  our  epistle,   written  in  our  hearts,^  which  is  known 
and  read  by  all  men  :^ 


•  Through  their  perverse  dispositions. 

2  G.  P.  "who  is  sufi&cient?"  The  reading  of  the  Vulgate  is  older  than  St. 
Jerome.     Who  so  fit  to  preach  Christ,  as  the  apostle  and  his  fellow-labourers? 

^  This  may  here  mean  the  many  teachers  then  at  Corinth. 

■*  Lit.  "huckstering."  It  implies  an  allusion  to  the  practice  of  low  dealers, 
who  adulterate  the  goods  which  they  sell,  to  increase  their  profits:  "We  shall 
not  imitate  the  pseudo-apostles,  who  put  many  things  forward  as  their  own : 
for  this  is  to  huckster,  to  adulterate  wine,  or  to  sell  for  money  what  should  be 
given  gratuitously."     St.  Chrysostom. 

^  The  apostle  appears  to  allude  to  certain  false  teachers,  who  in  place  of  per- 
sonal merit,  relied  much  on  commendatory  letters  which  they  had  obtained. 

^  G.  P.  "  of  commendation." 

'  Our  best  commendation.  "  What  commendatory  letters  might  accomplish 
to  gain  for  us  reverence,  this  you  do,  when  seen  and  heard,  for  the  virtue  of  the 
disciples  is  the  ornament  of  the  teacher,  and  recommends  him  more  eflfectually 
than  any  letter."     St.  Chrysostom. 

^  This  is  added  to  show  the  tender  love  with  which  he  embraced  them.  "  We 
always  have  you  in  our  heart,  and  we  proclaim  to  all  your  good  actions."     Idem. 

^  All  men  could  see  the  Corinthians,  who  were  converted  by'the  preaching  of 
the  apostle. 


TO    THE    CORINTHIANS.  317 

3.  Ye  being  manifested  that  je  are  the  epistle  of  Christ,^  mi- 
nistered^ by  us,  and  written  not  with  ink,  but  with  the  Spirit  of  the 
living  God,  not  on  tables  of  stone,  but  on  fleshy  tables  of  the 
heart,^ 

4.  And  such  confidence  we  have  through  Christ  to  God. 

5.  Not  that  we  are  sufficient  to  think  anything'*  of  ourselves,  as 
of  ourselves,  but  our  sufficiency  is  from  God.^ 

6.  Who  also  hath  made  us  fit  ministers  of  the  New  Testament ; 
not  in  the  letter,*^  but  in  the  Spirit  -J  for  the  letter  killeth,^  but 
the  Spirit  giveth  life. 

7.  But  if  the  ministration  of  death^  formed  with  letters  on  stones, 
was  glorious,^"  so  that  the  children  of  Israel  could  not  behold  the 
face  of  Moyses,  for  the  glory  of  his  countenance  which  is  made 
void ;" 

8.  How  shall  not  the  ministration  of  the  Spirit  be  more  glo- 
rious ?^^ 

9.  For  if  the  ministry  of  condemnation  is^^  glory ;  much  more 
the  ministry  of  justice  aboundeth  in  glory. 


'  Ye  being  manifested  as  the  letter  of  Christ  :  or,  it  being  manifest  tliat  ye 
are,  &c.  "  He  calls  them  the  letter  of  Christ,  because  the  law  of  God  was  in- 
scribed on  their  minds."     St.  Chrysostom. 

2  Lit.  "ministered."  "  As  Moses  engraved  the  law  on  stones  and  tablets,  so 
we  impressed  them  on  your  souls  :  wherefore  he  says  :  '  ministered  by  us.'  In 
this  respect  they  agreed,  for  those  were  written  by  God,  and  these  by  the  Spirit." 
St.  Chrysostom. 

^  By  communicating  to  them  the  knowledge  and  love  of  Divine  truth. 

*  The  apostles  of  themselves  were  not  capable  of  devising  means  to  win  assent 
to  supernatural  truth. 

5  The  conversion  of  men  must  be  ascribed  not  to  the  reasoning  powers  of  their 
instructors,  but  to  the  grace  of  God,  who  blesses  their  ministry. 

^  Not  consigned  to  writing,  nor  engraven  on  stone.  Christ  instructed  by 
word  of  mouth  only. 

^  By  the  grace  of  the  Holy  Ghost  directing  the  apostles,  and  enlightening  the 
minds  of  the  faithful. 

8  "By  'the  letter,'  he  here  understands  the  law,  which  punishes  transgres- 
sors :  by  the  Spirit,  the  grace  which  through  baptism  gives  life  to  those  who  were 
in  sin."     St.  Chrysostom. 

9  Which  gave  occasion  to  death. 
"•  Attended  with  glory. 

"  Which  passes  away:  "which  ceases  and  ends."     St.  Chrysostom. 

12  Lit.  "in  glory." 

'*  Attended  with  glory. 


318  THE    SECOND    EPISTLE 

10.  For  that  which  was  glorified,  was  not  glorious  in  this  re- 
spect, by  reason  of  the  excellent  glory. ^ 

11.  For  if  that  which  is  made  void,  is  by  glory  f  much  more  so 
that  which  abideth,  is  in  glory. 

12.  Having  therefore  such  hope,  we  use  much  confidence  •? 

13.  And  not  as  Moyses  put  a  veil  on  his  face,''  that  the  children 
of  Israel  might  not  behold  his  face,^  which  is  made  void  ; 

14.  But  their  minds  were  blinded.  For  until  this  day  the 
same,  veil  in  the  reading  of  the  Old  Testament,  remaineth  unre- 
moved  (because  it  is  made  void  in  Christ). 

15.  But  until  this  day,  when  Moyses  is  read,  the  veil  is  on 
their  heart. 

16.  But  when*^  he  shall  be  converted  to  the  Lord,  the  veil  shall 
be  taken  away. 

17.  And  the  Lord  is  the  Spirit,^  and  where  the  Spirit  of  the 
Lord  is,  there  is  liberty.^ 

18.  But  we  all,  beholding  the  glory  of  the  Lord,  with  an  un- 
veiled countenance,  are  transformed  into  the  same  image  from 
glory  to  glory,  as  by  the  Spirit  of  the  Lord.^ 


1  What  was  deemed  glorious  in  the  Mosaic  dispensation  was  not  truly  glorious, 
in  comparison  of  the  excellent  glory  of  Christ. 

2  The  temporary  economy  of  the  law  was  accompanied  with  glory. 
^  Liberty  of  speech. 

4  Exod.  xxxiv.  33. 

5  They  are  blinded  and  callous:  "  he  shows  that  they  are  in  fault."  St.  Chry- 
sostom. 

^  The  text  is  singular,  having  reference  to  the  people  collectively. 

■^  John  iv.  24.  G.  to  mtvy.a.  P.  "  that  spirit :"  the  spirit  spoken  of  above, 
"that  is,"  says  St.  Chrysostom,  "  He  also  is  Lord." 

8  Freedom  from  the  ancient  state  of  ceremonial  bondage,  and  from  error  and 
passion. 

8  Christians  contemplating  Divine  mysteries  with  enlightened  faith,  receive 
heavenly  illuminations,  and  are  sanctified  by  more  intimate  communications  of 
the  Holy  Spirit :  as  those  who  viewed  themselves  in  mirrors  of  metal  highly 
polished,  had  their  faces  illuminated  by  the  reflected  rays.  Pure  silver,  as  St. 
Chrysostom  remarks,  exposed  to  the  rays  of  the  sun,  reflects  something  of  their 
splendour. 


TO    THE    CORINTHIANS.  319 


CHAPTER  IV. 

That  the  word  of  God  hath  been  manifested  by  the  sincere  preaching  of  the  apostles,  to 
all  but  those  whose  minds  were  blinded:  that  the  apostles  suffer  many  afflictions,  yet 
never  succumb  ;  and  mome7itary  affliction  produces  great  and  everlasting  glory. 

1.  Therefore  having  the^  ministry,  according  as  we  have  ob- 
tained mercy,^  we  faint  not  ;^ 

2.  But  we  renounce  the  hidden  things  of  shame/  not  walking 
in  craftiness,  nor  adulterating*  the  word  of  God,  but  by  the  mani- 
festation of  the  truth,  commending  ourselves  to  every  conscience 
of  men*"  before  God. 

3.  But  if  our  GospeF  be  hid,  it  is  hid  in  those  who  perish  : 

4.  In  whom  the  god  of  this  workP  hath  blinded  the  minds  of 
the  unbelievers,  that  the  light  of  the  Gospel  of  the  glory^  of  Christ, 
who  is  the  image  of  God,^°  may  not  shine  to  them. 

5.  For  we  preach  not  ourselves,  but  Jesus  Christ  our  Lord : 
but  ourselves  your  servants  for  Jesus. 

6.  For  God,  who  said  that  light  should  shine  out  of  darkness," 
He  hath  shone  in  our  hearts  for  the  enlightening  of  the  knowledge 
of  the  glory  of  God,^  in  the  face  of  Christ  Jesus.^^ 

'  G.  P.  "this."  "For  we  have  clone  nothing  more  than  to  act  as  mere  minis- 
ters, and  communicate  the  things  given  by  God."     St.  Chrysostom. 

^  As  we  have  been  divinely  favoured. 

^  We  do  not  lost  courage — do  not  give  up.  *  Which  are  shameful. 

*  According  to  Bloomfield,  it  "  denotes  corrupting  the  word  by  impure  admix- 
tures of  Gentile  philosophy,  or  Jewish  tradition ;  or  by  intermixing  any  opinions 
inconsistent  with  its  purity,  and  introduced  for  the  sake  of  private  interest,  or  to 
flatter  the  passions  and  prejudices  of  men." 

fi  To  the  conscience  of  all  men  :  "  not  in  appearance  and  show,  but  by  the  very 
evidence  of  facts."     St.  Chrysostom. 

'  Doctrine — preaching. 

8  Satan,  who  exercises  a  fatal  influence  over  worldlings — the  god  whom  men 
practically  worship.  He  is  said  to  blind  the  mind,  because  he  influences  the  will, 
and  excites  the  passions,  so  as  to  pervert  the  judgment. 

3  Of  the  glorious  Gospel — or  of  the  Gospel,  which  declares  His  glory  :  "name- 
ly, that  the  cross  is  the  salvation  of  the  world,  and  its  glory :  that  He  who  was 
crucified,  will  Himself  come  with  great  splendour."     St.  Chrysostom. 

'"  Not  a  mere  resemblance,  but  the  perfect  reflection  of  the  glory  of  the  Father 
— the  substantial  communication  of  His  own  essence.     Heb.  i.  3. 

''  This  reference  to  the  creation  is  a  beautiful  illustration  of  the  Divine  power, 
by  which  the  mind  is  enlightened  with  the  knowledge  of  revelation. 

'2  To  enlighten  us  with  the  knowledge  of  the  Divine  glory. 

'3  As  manifested  through  Him — in  His  Person. 


320  THE    SECOND    EPISTLE 

7.  But  we  have  this  treasure^  in  earthen  vessels,^  that  the  excel- 
lence may  be  of  the  power  of  God,  and  not  of  us. 

8.  In  all  things  we  suffer  tribulation,  but  are  not  distressed  :' 
we  are  perplexed,''  but  not  hopeless  : 

9.  We  endure  persecution,  but  are  not  forsaken :  we  are  cast 
down,  but  not  destroyed  : 

10.  Always  bearing  about  in  our  body  the  dying*  of  Jesus, 
that  the  life  also  oP  Jesus  may  be  manifested  in  our  bodies.'^ 

11.  For  we,  who  live,  are  always  delivered  unto  death  for  Jesus, 
that  the  life  also  of  Jesus  may  be  manifested  in  our  mortal  flesh. 

12.  Death  then  worketh  in  us,  but  life  in  you.^ 

13.  And  having  the  same  spirit  of  faith,^  as  it  is  written :  "  I 
believed,  wherefore  I  have  spoken:"^"  we  also  believe,  wherefore 
we  also  speak : 

14.  Knowing,  that  He  who  raised  up"  Jesus,  will  raise  up  us 
also  with^^  Jesus,  and  will  set  us  with  you. 


'  Of  Divine  knowledge. 

2  Bodies  formed  of  clay,  subject  to  many  sufferings  :  "Our  flesli  is  no  better 
than  an  earthen  vessel,  exposed  to  so  many  accidents,  to  death,  disease,  changes 
of  atmosphere,  and  a  thousand  other  causes  of  dissolution."     St.  Chrysostom. 

^  Not  reduced  to  straits,  without  hope  of  escape:  "we  do  not  entirely  fall 
away."     St.  Chrysostom. 

*  By  difficulties. 

^  The  Greek  term  expresses  a  dying  state  without  actual  death.  The  suffer- 
ings of  the  apostles  were  such  that  their  death  might  be  expected  at  any  moment. 
"By  their  daily  dying  a  kind  of  resurrection  was  exhibited.  If  any  one,  he 
says,  disbelieves  that  Jesus  died,  and  rose  again,  let  him  look  on  us  who  die 
daily,  and  rise  again,  and  let  him  be  persuaded  of  the  resurrection."  St.  Chry- 
sostom. 

^  G.  P.  "  the  Lord."     Schott  cancels  it. 

'  G.  P.  "body."  That  the  triumph  of  Christ  over  death  might  be  exhibited 
in  the  cheerful  endurance  of  suffering  by  His  followers,  and  by  their  wonderful 
preservation. 

*  "He  does  not  speak  of  death,  but  of  temptations,  and  of  repose  :  for  we,  he 
says,  are  in  dangers  and  temptations,  but  you  enjoy  rest,  having  that  life  which 
is  the  fruit  of  these  trials.  We  brave  the  dangers :  you  enjoy  tranquillity."  St. 
Chrysostom. 

^  The  same  spirit  of  faith  was  common  to  the  apostles  and  the  faithful  gene- 
rally, as  also  to  the  saints  of  the  Old  Testament. 

"•  Ps.  cxv.  10.     Faith  impelled  the  apostles  to  proclaim  the  Divine  truths. 

"  G.  P.  "  the  Lord." 

'^  G.  P.  "through."  Three  ancient  manuscripts  support  the  Vulgate  reading, 
which  was  that  of  the  ancient  Vulgate,  retained  by  St.  Jerome. 


TO     THE     CORINTHIANS.  321 

15.  For  all  things  are  for  your  sakes/  that  grace  abounding, 
through  many^  in  thanksgiving,  may  abound  to  the  glory  of  God. 

16.  For  which  cause  we  faint  not  :^  but  though  our  outward 
man  perish,^  yet  the  inward   is  renewed  day  by  day. 

17.  For  our  present  tribulation,  which  is  momentary^  and 
light,  worketh  in  us  above  measure  exceedingly  an  eternal  weight 
of  glory.'' 

18.  We  not  considering  the  things  which  are  seen,  but  those 
which  are  not  seen.  For  the  things  which  are  seen  are  temporal, 
but  those  which  are  not  seen,  are  eternal. 


CHAPTER  V. 

From  the  certain  hope  of  glory  to  comey  the  apostles  desire  to  be  freed  from  the  body, 
since  they  cannot  othertvise  enjoy  it:  but  being  always  desirous  to  please  Christ,  the  fust 
judge  of  all,  they  afford  their  disciples  an  opportunity  of  glorying  in  them  before  the 
adversaries  ;  and  discharging  an  embassy  for  Christ,  they  no  longer  know,  according 
to  the  flesh,  even  Christ  Himself,  whom  they  preach,  and  by  tvhose  death  the  world 
has  been  reconciled  to  God. 

1.  For  we  know,*  that  if  our  earthly  house  of  this  dwelling^  be 
destroyed,^"  we  have  a  building"  from  God,  a  house  not  built  with 
hands,  everlastinsi;  in  the  heavens. 


'  For  your  salvation. 

2  Engaged  in  thanksgiving. 

^  We  do  not  lose  courage. 

*  The  body  is  worn,  injured,  broken  down:    "It  is  scourged,  it  is  beaten,  it 
suffers  numberless  injuries."     St.  Chrysostom. 

5  The  spirit  is  strengthened  "with  faith,  hope,  courage." 

^  The  text  does  not  contain  any  corresponding  term ;  but  it  is  found  in  the 
Syriac  version,  and  in  the  manuscripts  of  Clermont  and  St.  Germain. 

"^  These  terms  admirably  set  forth  the  greatness  of  heavenly  glory. 

^  With  the  certainty  of  faith. 

9  The  term  signifies  a  tent,  or  hut.     The  genitive  is  one  of  explication.     This 
earthly  dwelling  like  a  hut — the  body  in  which  the  soul  dwells. 

'"  Pulled  down  and  demolished,  as  an  old  house. 

"  The  place  prepared  by  Divine  bounty  for  each  servant  of  God.     The  glorified 
body  will  be  enthroned  there  at  the  end  of  time. 

21 


322  THE    SECOND    EPISTLE 

2.  For  in  this^  also  do  we  groan,  desiring  to  be  clothed  over 
with  our  dwelling,  which  is  from  heaven  :^ 

3.  Yet  so,  if  we  be  found  clothed,  not  naked.^ 

4.  For  we  also  who  are  in  this^  tent  do  groan,  being  burdened  ;* 
because  we  would  not  be  stripped,  but  clothed  over,^  that  what  is 
mortal  may  be  swallowed  up  bj  life.'' 

5.  And  He  who  formeth  us^  for  this  same  thing  is  God,  who 
hath  given  us  the  pledge  of  the  Spirit.^ 

6.  Therefore  we  are^°  always  confident,  knowing,  that  whilst  we 
are"  in  the  body,  we  are  absent  from  the  Lord : 

7.  (For  we  walk  by  faith,  and  not  by  sight.) 

8.  But  we  are  confident,  and  have  an  earnest  will  rather^^  to  be 
absent  from  the  body,  and  to  be  present  with  the  Lord. 

9.  And  therefore  we  endeavour, ^^  whether  absent  or  present,  to 
please  Him. 

*  In  this  earthly  tenement,  or  in  this  respect. 

2  Apoc.  xvi.  15.  As  with  a  garment.  The  glorified  state  is  represented  under 
the  images  of  a  splendid  mansion,  and  a  rich  garment.  We  know  by  faith  that 
the  pulling  down  of  our  earthly  tent  will  be  followed  by  our  admission  into  the 
everlasting  courts,  if  no  obstacle  exist  on  our  parts. 

2  In  case  of  surviving  in  the  flesh  to  the  end  of  time,  rather  than  being  called 
away  previously.  The  disembodied  spirit  may  be  termed  naked.  Those  who 
survive  may  be  clothed  over  with  glory.  However,  it  is  thought  that  all  will  pass 
through  the  gate  of  death. 

■*  P.  "  this."  The  pronoun  is  found  in  four  Uncial  manuscripts  and  several 
versions,  as  also  in  St.  Chrysostom,  although  wanting  in  the  common  text. 

^  By  the  afflictions  of  life. 

^  We  have  a  natural  repugnance  to  death,  and  wish  to  be  invested  with  im- 
mortality, without  this  painful  process. 

^  That  the  mortal  element  of  our  nature  may  yield  to  the  living  principle, 
which  will  give  us  immortality.  Christ  is  the  life,  who  will  communicate  un- 
failing life  to  His  elect. 

^  G.  P.  "  He  that  hath  wrought  us."  "  He  here  shows  that  these  things  were 
designed  of  old,  for  not  at  the  present  was  it  so  decreed,  but  when  from  the  be- 
ginning He  formed  us  of  the  earth,  and  created  Adam  :  for  He  did  not  create  him 
to  die,  but  to  make  him  immortal."     St.  Chrysostom. 

^  The  internal  grace  of  the  Holy  Ghost.  Some  had  supernatural  gifts  like- 
wise. Both  served  as  assurances  of  future  glory  to  the  devout  believer.  "  God 
thereby  "made  Himself  debtor  of  the  whole."     St.  Chrysostom. 

1°  The  participle  is  in  the  text.  The  apostle,  strengthened  by  the  grace  of 
the  Holy  Spirit,  looked  forward  with  confidence  to  the  glory  of  a  future  life. 

'^  P.  "at  home."  Bloomfield  remarks  that  it  "  is  very  ill  rendered  by  our 
English  translators  and  Macknight  '  at  home,'  which  suggests  an  idea  the  very 
opposite  to  that  which  the  apostle  always  affixes  to  human  life." 

'2  Prefer. 

13  We  are  ambitious. 


TO    THE    CORINTHIANS.  323 

•  10.  For  we  must  all  be  manifested  before  the  judgment-seat  of 
Christ,  that  every  one  may  receive^  the  proper  things  of  the 
body,^  according  as  he  hath  done,  whether  good  or  evil. 

11.  Knowing  therefore  the  fear  of  the  Lord,^  we  persuade 
men,"*  but  we  are  manifest  to  God.  And  I  hope  also  that  we  are 
manifest  in  your  consciences.^ 

12.  We  commend  not  ourselves  again  to  you,  but  we  give  you 
occasion  to  glory  for  us,''  that  ye  may  have^  for  those  who  glory 
in  the  face^  and  not  in  the  heart. 

13.  For  whether  we  be  transported  in  mind,^  or  be  sober- 
minded,  ^°  it  is  for  you. 

14.  For  the  charity  of  Christ"  presseth  us  :'^  judging^  this,  that 
if  one  died  for  all,  then  all  were  dead :" 

15.  And  Christ  died  for  all :  that  they  also  who  live,  may  not 
now  live  to  themselves,  but  to  Him  who  died  for  them,  and  rose 
again. ^* 

16.  Therefore  henceforth  we  know  no  man  according  to  the 

'  Rom.  xiv.  10.  May  bear  away  for  himself  the  recompense.  The  middle 
verb  has  this  force. 

^  Lit.  "  the  things  by  the  body."  Jia..  The  Vulgate  read  Uia,  which  was 
the  reading  of  Origen,  and  is  approved  by  Grotius.  "Let  us  suppose,  then,  that 
it  is  already  present,  and  let  each  one  search  into  his  own  conscience,  and 
imagine  that  the  Judge  is  at  hand,  and  that  all  things  are  laid  open  and  ex- 
posed."    St.  Chi-ysostom. 

^  Having  certain  knowledge  by  faith  of  those  Christian  truths,  which  inspire 
fear. 

*  We  labour  to  persuade  men  of  our  sincerity.  "Knowing  therefore  these 
things,  namely,  that  awful  tribunal,  we  do  all  in  our  power  to  give  no  hold  on  us, 
or  scandal,  or  any  occasion  to  suspect  evil  of  us."     St.  Chrysostom. 

=  He  trusted  that  the  Corinthians  were  entirely  convinced  of  his  innocence  and 
sincerity. 

6  In  our  integrity. 

■^  That  ye  may  have  a  reply. 

^  In  appearance — show. 

9  This  may  be  understood  of  ecstasies,  or  of  such  transports  of  zeal  as  were 
branded  as  madness  by  his  adversaries. 

'"  Calm  and  moderate  in  his  language.  In  either  case  it  was  with  a  view  to 
their  spiritual  advantage.  "  The  phrase  is  elliptical. 

"  The  love  which  Christ  has  manifested  for  us — the  love  which  we  owe  Him  in 
return.     St.  Chrysostom  read:   "the  love  of  God." 

'2  Straitens  us.  "  It  does  not  suffer  us  to  be  at  rest ;  it  excites  and  impels  us 
to  undertake  labours  for  your  salvation."     St.  Chrysostom. 

12  Considering. 

'■*  The  lost  state  of  the  whole  human  family,  and  the  universal  character  of  the 
atonement  of  Chkist,  are  here  strongly  expressed. 

15  They  must  live  to  Him  by  faith  and  obedience. 


324  THE    SECON^    EPISTLE 

flesh. ^      And  if  we  liave  known  Christ  according  to  the  flesh  :^ 
but  now  know  we  no  more.^ 

17.  Therefore"*  if  any  new  creature  be  in  Christ/  the  old  things 
are  passed  away :  behold  all  things  are  made  new.^ 

18.  But  all  things  are  from  God,  who  hath  reconciled  us  to 
Himself  by^  Christ,  and  hath  given  us^  the  ministry  of  recon- 
ciliation. 

19.  Since  God  indeed  was  in  Christ,  reconciling  the  world  to 
Himself,  not  imputing  to  them  their  sins,^  and  He  placed  in  us 
the  word^°  of  reconciliation. 

20.  For  Christ  therefore  we  are  ambassadors,  God  as  it  were 
exhorting  by  us.  For  Christ  we  beseech  you,  be  ye  reconciled 
to  God. 

21.  Him,  who  knew  no  sin.  He  hath  made  sin"  for  us,  that  we 
might  be  made  the  justice^^  of  God  in  Him. 

*  With  gross  and  earthly  feelings. 

2  "The  phrase,  'according  to  the  flesh,'  when  applied  to  Christ,  means  to  be 
subject  to  natural  changes,  such  as  thirst,  hunger,  fatigue,  sleep.  'Not  accord- 
ing to  the  flesh,'  means  to  be  free  from  these  changes :  for  He  is  to  come  to  judge 
the  world  in  the  flesh,  but  impassible  and  immortal."     St.  Chrysostom. 

'^  Him  as  suffering. 

•*  The  text  rather  means :  If  any  one  be  in  Christ,  he  is  a  new  creature. 
Martini  so  renders  the  Vulgate. 

5  Isai.  xliii.  19;  Apoc.  xxi.  5.  New  and  elevated  sentiments  produced  by  the 
Holy  Spirit.  "  Whosoever  believes  in  Him,  has  passed  to  a  new  state  of  being  : 
for  he  is  born  anew  of  the  Spirit."     St.  Chrysostom. 

6  "  Behold  the  soul  is  new,  for  it  is  purified,  and  the  body  new,  and  the  wor- 
ship new,  and  the  promises  new,  and  the  covenant,  and  life,  and  table,  and  robe, 
and  all  things  entirely  new :  for  instead  of  the  earthly  Jerusalem,  we  have  re- 
ceived the  city  from  above :  instead  of  the  visible  temple,  we  behold  the  spiritual 
edifice :  instead  of  tables  of  stone,  we  have  those  of  flesh :  instead  of  circumcision, 
baptism :  instead  of  manna,  the  body  of  the  Lord :  instead  of  water  from  the 
rock,  blood  flowing  from  His  side :  instead  of  the  wand  of  Moses  or  Aaron,  the 
cross :  instead  of  the  land  of  promise,  the  kingdom  of  heaven :  instead  of  number- 
less priests,  one  High  Priest:  instead  of  a  material  lamb,  a  spiritual  lamb."  St. 
Chrysostom. 

'  G.  P.  "Jesus."     Griesbach  cancels  it. 

8  "  He  here  shows  the  dignity  of  the  apostles,  declaring  the  great  charge  com- 
mitted to  them,  and  the  excess  of  Divine  love."     St.  Chrysostom. 

^  Pardoning  them — blotting  out  the  handwriting  which  stood  against  them. 

'0  The  message. 

'*  The  victim  of  sin.  The  Jews  called  the  victim  by  the  name  of  the  object  for 
which  it  was  offered. 

'2  That  we  might  be  made  just  in  His  sight.  St.  Chrysostom,  however,  presses 
the  terms  literally.  "  It  is  the  very  justice  of  God,  since  it  is  not  of  works ;  for 
no  stain  can  be  found  in  them  who  are  justified  by  grace,  all  sin  being  cancelled." 


TO    THE    CORINTHIANS.  325 


CHAPTER  VI. 

He  exhorU  them  not  to  neglect  the  grace  which  they  had  received,  shelving  them  how 
much  he  laboured  to  render  himself  a  worthy  minister  of  God,  and  admonishing  them 
to  keep  apart  from  the  society  and  intimacy  of  unbelievers. 

1.  And  we  helping^  do  exhort,  that  ye  receive  not  the  grace  of 
God  in  vain.^ 

2.  For  He  saith :  "  I  have  heard  thee  in  an  acceptable  time, 
and  I  have  helped  thee  in  the  day  of  salvation."^  Behold  now 
the  acceptable  time,  behold  now  the  day  of  salvation. 

3.  Giving  no  offence  to  any  one,^  that  our^  ministry  may  not 
be  blamed  :^ 

4.  But  in  all  let  us  present^  ourselves  as  ministers  of  God  in 
much  patience,, in  tribulations,^  in  necessities,^  in  distresses,^" 

5.  In  stripes,  in  prisons,  in  tumults,"  in  labours,  in  watchings,^^ 
in  fastings, ^^  * 


'  Lit.  co-operating.     G.  "as  workers  together  with  him."     See  1  Cor.  iii.  9. 

2  Without  fruit. 

3  Is.  xlix.  8. 

*  1  Cor.  X.  32.  G.  P.  "  giving  no  offence  in  anything."  Putting  no  stum- 
bling-block before  any  one,  avoiding  -what  might  shock,  or  estrange  him  from  the 
faith;  "affording  to  no  one  cause  of  complaint  or  censure."     St.  Chrysostom. 

^  G.  P.  "the."  The  possessive  pronoun  is  found  in  four  of  the  principal 
manuscripts,  as  also  in  the  Syriac  and  Coptic  versions,  and  in  St.  Chrysostom. 

^  Scoffed  at,  censured.  The  apostle  carefully  avoided  what  might  attach  even 
slight  censure  to  his  ministry,  that  his  exhortations  might  be  the  more  effectual. 

■^  The  text  is  in  the  present  participle :  commending  ourselves,  or  showing  our- 
selves as  true  ministers  of  God.     1  Cor.  iv.  1. 

*  Pressure  from  without. 
9  Wants. 

'"  Straits  and  difficulties. 

•'  The  term  signifies  the  excitement  of  a  mob  :  it  is  also  understood  of  a  hostile 
pursuit,  that  leaves  no  resting-place. 

'2  These  may  have  been  induced  by  the  alarm  in  which  they  lived,  or  by  solici- 
tude for  the  instruction  of  the  faithful.  "He  intimates  the  labours  which  he 
underwent,  running  to  and  fro,  and  working  for  his  support,  or  passing  the  nights 
in  teaching,  or  labour."     St.  Chrysostom. 

^^  During  the  rage  of  persecution,  it  was  often  impossible  to  obtain  food.  St. 
Chrysostom,  however,  understands  him  of  voluntary  fasts,  and  admires  his  zeal : 
"He  did  not  neglect  to  fast,  although  his  sufferings  far  outweighed  many  fasts." 


326  THE    SECOND    EPISTLE 

6.  In  chastity/  in  knowledge,^  in  long-suffering,  in  sweetness,^ 
in  the  I|olj  Ghost,^  in  charity  unfeigned, 

7.  In  the  word  of  truth,  in  the  power  of  God,  by  the  armour  of 
justice  on  the  right  hand,  and  on  the  left,^ 

8.  By  glory  and  dishonour,  by  evil  repoj^t  and  good  report :  as 
deceivers^  and  true,  as  unknown^  and  known. 

9.  As  dying,  and  behold  we  live  :  as  chastened,  and  not  killed  :^ 

10.  As  sorrowful,  yet  always  rejoicing  :^  as  needy,  yet  enrich- 
ing many  :^°  as  having  nothing,  and  possessing  all  things." 

11.  Our  mouth  is  open  to  you,  0  Corinthians,  our  heart  is  en- 
larged.^ 

12.  Ye  are  not  straitened  in  us :  but  ye  are  straitened  in  your 
own  bowels. ^^ 

13.  But  having  the  same  recompense,"  I  speak  as  to  my  chil- 
dren :  be  ye  also  enlarged. 

14.  Bear  not  the  yoke  with  unbelievers."  For  what  fellowship 
hath  justice  with  iniquity  ?  Or  what  communion  is  there  between 
light  and  darkness  ? 


1  General  purity  of  life. 

2  It  is  not  easy  to  determine  what  is  here  meant,  or  its  connexion  with  the 
context.  The  apostle  doubtless  possessed  supernatural  knowledge,  which  he 
laboured  to  communicate  to  the  faithful.  St.  Chrysostom  explains  him  "  of  wis- 
dom granted  by  God,  which  is  truly  knowledge." 

^  Meekness,  kindness. 

*  Under  His  influence  and  guidance. 

s  By  spiritual  weapons  to  ward  off  evil,  and  to  accomplish  good. 

^  They  were  so  decried. 

■^  Obscure  persons. 

^  Often  exposed  to  death,  yet  wonderfully  escaping. 

9  In  affliction. 

1"  With  spiritual  gifts,  or  with  alms. 

"  The  providence  of  God  supplying  them  with  all  necessaries. 

12  In  the  description  just  given  of  his  course  the  apostle  spoke  without  reserve, 
addressing  the  Corinthians  with  the  confidence  inspired  by  the  love  of  a  father 
for  his  children.  "We  say  all  things  to  you  with  freedom,  as  to  our  beloved 
children  ;  we  dissemble  nothing,  we  keep  back  nothing."     St.  Chrysostom. 

'3  You  have  suffered  your  affections  to  be  somewhat  warped  and  narrowed. 
You  have  yielded  to  unjust  prejudice,  or  suspicion.  "  Observe  a  reproach  spar- 
ingly made,  as  is  usual  with  those  who  love."     St.  Chrysostom. 

^^  The  same  heavenly  reward  is  prepared  for  all,  although  not  in  the  same 
degree. 

15  This  is  a  prohibition  of  intimate  alliances  with  unbelievers,  and  especially  of 
intermarriage. 


TO    THE    CORINTHIANS.  327 

15.  But  what  agreement  is  there  of  Christ  with  Belial  ?^  or 
what  portion  hath  the  believer  Avith  the  unbeliever  ? 

16.  And  what  agreement  hath  the  temple  of  God  with  idols  ? 
For  ye  are  the  temple  of  the  living  God,^  as  God  saith :  "  that  I 
will  dwell  in  them,  and  walk  among  them,  and  I  will  be  their 
God,  and  they  shall  be  My  people."^ 

17.  "Wherefore  go  ye  out  of  the  midst  of  them,^  and  be  ye  sepa- 
rated, saith  the  Lord,  and  touch  not  the  unclean. 

18.  And  I  will  receive  you,  and  I  will  be  to  you  a  Father,^  and 
ye  shall  be  My  sons  and  daughters,  saith  the  Lord  Almighty." 


CHAPTER  VII. 

The  apostle  shoivs  his  great  affection  for  the  Corinthians,  and  his  joy  amidst  his  suffer- 
ings, on  learning  the  correction  of  the  disorders  that  were  among  them,  and  the  good 
that  resulted  from  the  sorroio  which  his  letter  had  caused. 

1.  Having  therefore  these  promises,  beloved,  let  us  cleanse  our- 
selves from  all  defilement  of  flesh  and  spirit,^  perfecting  sanctifi- 
cation^  in  the  fear  of  God. 

2.  Receive  us.^  We  have  wronged  no  man,  we  have  corrupted,^ 
no  man,  we  have  overreached  no  man.^° 

3.  I  speak  not  to  your  condemnation :"  for  we^  have  said  before 
that  ye  are  in  our  hearts  to  die  together,  and  to  live  together. ^^ 

'  This  word  designated  a  man  free  from  the  yoke,  lawless  and  impious.     St. 
Chrysostom  takes  it  in  this  passage  to  mean  Satan. 
2  1  Cor.  iii.  16,  17  ;  vi.  19. 
'  Lev.  xxyi.  12. 

4  Of  the  wicked.     Isa.  Iii.  11. 

5  Jer.  xxxi.  9.  "See  how  the  prophet  long  ago  foretells  the  present  exalta- 
tion, the  regeneration  by  grace."     St.  Chrysostom. 

^  External  and  internal.  "  Let  us  not  handle  impure  things,  for  this  is  the 
defilement  of  the  flesh :  nor  things  which  defile  the  soul,  for  this  is  the  defilement 
of  the  spirit."     St.  Chrysostom. 

^  Aiming  at  perfect  holiness. 

^  Give  us  place  in  your  affections. 

9  It  may  mean,  wasted  his  substance. 

'0  Wherefore  he  could  speak  fearlessly. 

"  He  does  not  intimate  that  they  were  generally  guilty  of  immorality. 

12  G.  P.  I. 

"^  In  terms  equivalent. 


328  THE    SECOND    EPISTLE 

4.  Great  is  my  confidence^  towards  you,  great  is  my  glorying 
for  you,  I  am  filled  with  consolation,  I  abound  with  joy  in  all  our 
tribulations.^ 

5.  For  even  when  we  were  come  into  Macedonia,  our  flesh  had 
no  rest,  but  we  suffered  all  tribulation :  from  without,  combats  f 
within,  fears.^ 

6.  But  He  who  comforteth  the  lowly,  God  comforted  us  by  the 
coming  of  Titus. 

7.  And  not  only  by  his  coming,  but  also  by  the  consolation, 
wherewith  he  was  comforted*  in  you,*^  relating  to  us  your  desire,^ 
your  weeping,  your  zeal  for  me,^  so  that  I  rejoiced  the  more. 

8.  For  although  I  saddened  you  by  the  letter,  I  do  not  regret 
it :  although  I  did  regret,^  seeing^"  that  that  letter  saddened  you 
(although  for  an  hour)." 

9.  Now  I  rejoice  :  not  because  ye  were  made  sad,  but  because 
ye  were  made  sad  to  penance.^^  For  ye  were  saddened  according 
to  God,  that  in  nothing  ye  may  suffer  damage  from  us. 

10.  For  the  sorrow  which  is  according  to  God,  worketh  lasting^^ 
penance  unto  salvation,  but  the  sorrow  of  the  world  worketh  death." 

11.  For  behold  this  very  thing,  that  ye  were  saddened  accord- 
ing to  God,  how  great  carefulness  it  worketh  in  you :  yea  excuse, 
yea  indignation,  yea  fear,  yea  desire,  yea  zeal,  yea  punishment  :^* 


1  Freedom  of  speech  in  addx'essing  them. 

2  In  his  sufferings  elsewhere. 

"  Opposition,  violence,  persecution. 

*  Apprehensions  of  impending  calamities. 

s  Titus  communicated  to  the  apostle  the  consolation  which  he  had  experienced 
in  his  visit  to  Corinth. 

^  In  your  regard. 

■^  Their  eagerness  to  see  the  apostle. 

^  Their  zeal  for  his  honour,  and  readiness  to  fulfil  his  mandates. 

8  The  apostle  experienced  a  painful  sensation  at  the  thought  of  the  pain  which 
his  letter  must  occasion.  This  was  not  strictly  regret,  since  his  judgment  as  to 
the  necessity  and  propriety  of  the  measure  was  unchanged. 

10  G.  P.  "fori  see." 

"  For  a  short  time. 

'2  He  rejoices  at  the  result  of  this  temporary  sorrow,  the  conversion  of  the 
chief  delinquent,  and  a  general  return  to  fervour. 

'*  Lit.  never  to  be  regretted. 

"  It  breaks  down  the  spirits,  and  often  brings  on  an  untimely  end.  "  Sadness 
hath  killed  many,  and  there  is  no  profit  in  it."     Eccli.  xxx.  25. 

'5  The  pain  which  they  felt  at  the  reproaches  of  the  apostle  made  them  soli- 
citous to  defend  themselves  from  all  participation  in  the  crime,  and  to  manifest 


TO    THE    CORINTHIANS.  329 

in  all  things  ye  have  showed  yourselves  to  be  guiltless^  in  the 
matter.^ 

12.  Therefore,  although  I  wrote  to  you,^  not  for  him  who  did 
the  wrong,  nor  for  him  who  suffered,''  but  to  manifest  our  care 
which  we  have  for  you^ 

13.  Before  God:  therefore  we  are  comforted.  But  in  our  con- 
solation*"  we  rejoiced  more  abundantly  for  the  joy  of  Titus,^  be- 
cause his  spirit  was  refreshed  by  you  all, 

14.  And  if  I  gloried  somewhat  to  him  concerning  you,  I  am  not 
ashamed ;  but  as  we  spake  all  things  to  you  in  truth,  so  also  our 
glorying,  which  was  to  Titus,  is  made  truth, 

15.  And  his  bowels^  are  more  abundantly  towards  you :  remem- 
bering the  obedience  of  you  all,  how  with  fear  and  trembling^  ye 
received  him. 

IG.  I  rejoice,  that  in  all  things  I  have  confidence  in  you. 


CHAPTER  VIII. 

He  exhorts  them  to  give  alms  cheerfully  to  the  poor  of  Jerusalem,  commending  the  Mace- 
donians, and  holding  forth  the  example  of  Christ,  admonishing  them  that  they  should 
now  do  according  to  each  one^s  ability  what  they  had  long  purposed  to  do:  and  he 
praises  those  whom  he  sends  to  gather  the  alms. 

1.  And  we  make  knoAvn  to  you,  brethren,  the  grace  of  God,^° 
which  is  given  in  the  churches  of  Macedonia  : 

indignation  and  horror  at  its  commission.  They  feared  the  severe  exercise  of 
his  autliority,  they  ■were  eager  to  satisfy  him,  zealous  to  remedy  the  evils  com- 
plained of,  and  severe  in  their  punishment. 

'  Pure. 

2  The  case  of  the  incestuous  man.  Some  take  it  for  purity  in  general,  as 
1  Thess.  iv.  6. 

^  It  was  not,  &c. 

*  The  father  of  the  delinquent. 

^  The  apostle  was  influenced  by  zeal  for  the  general  good. 

^  G.  P.  "we  were  comforted  in  your  comfort."  Five  Uncial  manuscripts,  the 
Syrian  (Erp.),  Ethiopian,  and  Armenian  versions,  present  the  reading  of  the 
Vulgate. 

^  He  made  the  joy  of  Titus  his  own. 

8  His  affections. 

9  With  reverence  and  awe,  as  one  commissioned  by  the  apostle. 
•°  Manifested  in  charity. 


330  THE     SECOND    EPISTLE 

2.  That  in  a  great  trial  of  tribulation  they  had  abundance  of 
joy,^  and  their  deep^  poverty  abounded  to  the  riches  of  their 
liberality.^ 

3.  For,  according  to  their  power  I  bear  them  witness,  and  be- 
yond their  power  they  were  willing, 

4.  With  much  entreaty  beseeching  us^  the  grace  and  participa- 
tion of  the  ministry,^  which  is  performed  towards  the  saints. 

5.  And  not  as  we  hoped  :^  but  they  gave  themselves  first  to  the 
Lord,  then  to  us  by  the  will  of  God.''' 

6.  So  that^  we  entreated  Titus,  that  as  he  began,  so  he  would 
also  finish  in  you  this  grace  also.^ 

7.  But  as  in  all  things  ye  abound  in  faith,  and  speech,  and  know- 
ledge, and  all  diligence,  moreover  also  in  your  charity  for  us,  that 
ye  abound  in  this  grace  also. 

8.  I  speak  not  as  commanding,  but  by  the  zeal  of  others,  proving 
also  the  sincerity  of  your  love.^° 

9.  For  ye  know  the  grace"  of  our  Lord  Jesus  Christ,  that  being 
rich,^^  He  became  poor  for  you,  that  through  His  poverty  ye  might 
be  rich.-^^ 

10.  And  herein  I  give  counsel,  for  this  is  useful  to  you,  who 
from  last  year  have  begun  not  only  to  do,  but  also  to  be  willing." 

'  G.  P.  "the  abundance  of  their  joy."  In  the  text  the  abundance  of  their 
joy  and  their  deep  poverty  are  said  to  have  "abounded." 

2  Extreme. 

3  Lit.  "simplicity."  This  is  often  taken  in  Scripture  for  liberality,  freedom 
in  giving. 

*  They  earnestly  besought  the  apostles  to  accept  their  alms,  that  they  might 
share  in  the  good  work.  G.  P.  "  that  we  would  receive."  This  is  cancelled  by 
Schott  as  altogether  destitute  of  authority.     Bloomfield  rejects  it. 

5  The  almsgiving.  ^  Expected. 

■^  From  elevated  motives  they  were  ready  to  do  whatever  good  the  apostle 
suggested. 

^  Encouraged  by  this  unexpected  success,  the  apostle  urged  Titus  to  visit  anew 
the  Corinthians,  and  complete  the  good  work  begun  among  them. 

3  Charitable  work.     "  This  is  a  great  good  and  a  gift  of  God,  and  when  per- 
formed it  assimilates  us  as  far  as  possible  to  God."     St.  Chrysostom. 
•°  Stimulating  them  by  the  example  of  the  Macedonians. 
"  Condescension,  goodness. 

'^  With  all  the  treasures  of  Omnipotence. 

'^  Spiritually.  "  By  riches  he  here  means  the  knowledge  of  piety,  the  cleansing 
of  sins,  justice,  sanctification,  the  numberless  blessings  which  He  has  bestowed 
on  us,  and  which  He  is  ready  to  bestow."     St.  Chrysostom. 

'■*  They  had  commenced  the  good  work  with  a  willing  heart,  and  purposed  to 
continue  it. 


TO    THE     CORINTHIANS.  331 

11.  But  now  perform  it  also  in  deed,  that  as  there  is  readiness  to 
will,  so  likewise  to  perform,  out  of  that  which  ye  have.-^ 

12.  For  if  the  Avill  is  ready,  it  is  accepted,  according  to  that 
which  it^  hath,  not  according  to  that  which  it  hath  not.^ 

13.  For  not  that  others  may  have  ease,^  and  ye  distress,*  but 
by  an  equality.^ 

14.  At  the  present  time  let  your  abundance  supply^  their  wants, 
that  their  abundance  also  may  be  the  supply  of  your  want,  that 
there  may  be  equality,  as  it  is  written  : 

15.  "He  who  got  much,  did  not  abound:  and  he  who  got  little, 
did  not  want."^ 

,16.  But  thanks^  to  God,  who  gave  the  same  zeal  for  you  in  the 
heart  of  Titus, 

17.  For,  indeed  he  accepted  the  solicitation  :^°  but  being  more 
zealous  of  his  own  will"  he  went  unto  you. 

18.  We  have  sent  also  with  him  the  brother,  whose  praise  is  in 
the  Gospel  through  all  the  churches.-^ 

19.  And  not  only,  but  also  he  was  ordained"  by  the  churches 
our  fellow-traveller  for  this  grace  which  is  administered  by  us"  to 
the  glory  of  the  Lord,  and  our  eager  will.^* 


•  Out  of  their  actual  means. 

^  G.  P.  "  a  man."  This  is  cancelled  by  Schott  on  the  authority  of  six  manu- 
scripts.    "Wakefield  says,  that  it  was  foisted  in  by  some  ignorant  scribe. 

^  Our  good  will  is  estimated  according  to  our  means.  No  one  is  expected  to 
do  more  than  is  in  his  power. 

*  May  be  called  on  for  little. 
^  Excessive  contribution. 

^  G.  P.  connect  these  words  with  those  that  follow,  as  does  likewise  St.  Chry- 
sostom. 

■^  This  verb  is  not  in  the  text,  which  may  be  rendered  :  "  that  your  abundance 
may  be  for  their  want."  The  Vulgate  interpreter  supplied  the  term,  which  is 
manifestly  understood. 

^  Exod.  xvi.  18.     This  was  said  of  the  manna.     The  apostle  takes  occasion 
from  it  to  show,  that  God  wishes  that  the  wants  of  others  should  be  supplied  from 
our  abundance. 
9  Be. 

1°  He  acted  on  the  suggestion  of  the  apostle. 

'1  With  great  eagerness. 

•2  Luke  or  Barnabas.  St.  Chrysostom  thinks  that  the  latter  is  meant,  inas- 
much as  he  accompanied  St.  Paul  to  Jerusalem  with  the  alms  of  the  faithful. 

"*  The  term  implies  imposition  of  hands,  or  at  least  election  by  a  display  of  hands. 

'*  This  charity  which  was  dispensed  by  the  apostle. 

'5  G.  P.  "and  declaration  of  your  ready  mind."  Schott  remarks  that  "our" 
is  supported  by  the  most  undoubted  authority. 


332  THE     SECOND     EPISTLE 

20.  Ayoicluig  this,  lest  any  man  should  blame  us  in  this  fulness/ 
which  is  ministered  by  us. 

21.  For  we  provide  good  things  not  only  before  God,  but  also 
before  men. 

22.  And  we  have  sent  with  them  our  brother  also,^  whom  we 
have  often  found  diligent  in  many  things  :  but  now  far  more  dili- 
gent, with  much  confidence  in  you.^ 

23.  Whether  for  Titus,  Avho  is  my  companion  and  helper  towards 
you,''  or  our  brethren,  the  apostles^  of  the  churches,  the  glory  of 
Christ.'^ 

24.  The  manifestation  of  your  charity,  and  of  our  glorying  for 
you,  show'''  therefore  to  them^  in  the  face  of  the  churches. 


CHAPTER  IX. 

He  continues  to  exhort  them  to  give  alms  cheerfully  and  abundantly,  warning  them  not 
to  fear  ivant,  but  to  trust  in  Divine  providence :  and  he  enumerates  the  various  fruits 
of  almsgiving. 

1.  For  concerning  the  ministry,^  which  is  done  for  the  saints,  it 
is  superfluous  for  me  to  write  to  you. 

2.  For  I  know  your  readiness,^"  for  which  I  boast  of  you  to  the 
Macedonians.  Since  even  Achaia"  is  ready  from  the  past  year, 
and  your  zeaP^  hath  provoked  many.^^ 

'  Lest  any  one  should  suppose  any  malversation  of  the  large  alms.  "Lest  any 
one  should  suspect  us,  he  says,  or  have  any  occasion  of  complaint  against  us,  as 
if  we  embezzled  any  of  the  funds  entrusted  to  us,  on  this  account  we  sent  them, 
not  one  only,  but  two  and  three."     St.  Chrysostom. 

2  It  is  not  known  who  he  was. 

*  Great  confidence  that  they  would  be  charitable  and  docile. 

*  For  your  benefit. 
^  Messengers. 

^  Their  charity  and  zeal  gave  glory  to  Ciirist. 
^  Verify  it. 

*  G.  P. ."  and."  This  is  cancelled  as  an  interpolation  by  the  unanimous  judg- 
ment of  critics. 

^  The  charitable  ofi'ering. 

'"  Eagerness  to  concur. 

"  The  whole  iirovince. 

'2  The  zeal  which  has  been  shown  by  you. 

"*  To  imitation. 


TO    THE    CORINTHIANS.  333 

3.  But  I  have  sent  the  brethren,  that  what  we  glory  in  concern- 
ing you,  may  not  be  made  void^  in  this  respect,  that  (as  I  have 
said)  ye  may  be  ready. 

4.  Lest  when  the  Macedonians  come  with  me,  and  find  you  un- 
prepared, we  (not  to  say,  ye)  blush  in  this  confidence.^ 

5.  Therefore  I  thought  it  necessary  to  desire  the  brethren,  that 
they  would  go  before  to  you,  and  prepare  this  blessing^  already 
promised,  that  this  be  so  ready,  as  a  blessing,  not  as  avarice. 

6.  But  this  I  say :  He  who  soweth  sparingly,  shall  reap  also 
sparingly :  and  he  who  soweth  in  blessings,'*  shall  reaj^  also  of 
blessings.* 

7.  Every  one  according  as  he  hath  determined^  in  his  heart,  not 
from  sadness,'^  or  necessity :  for  God  loveth  the  cheerful  giver. ^ 

8.  And  God  is  able  to  make  all  grace^  abound  in  you,  that  in  all 
having  always  all  sufiiciency,  ye  may  abound  to  every  good  Avork,^° 

9.  As  it  is  written :  "He  hath  distributed,  He  hath  given  to 
the  poor."     His  justice^^  remaineth  for  ever." 

10.  And  He  who  giveth  seed  to  the  sower,  will  give  bread  also 
to  eat,  and  will  multiply  your  seed,  and  will  increase  the  growth 
of  the  fruits  of  your  justice  :" 

1  Contradicted  by  the  fact. 

*  G.  P.  " in  this  same  confident  boasting."  The  ci'itics  reject  this  addition. 
The  term  vTro^^a^u  is  tliought  by  Calvin  to  mean  confidence,  or  boldness,  which 
interpretation  is  supported  by  the  Syriac  version. 

^  The  alms.  *  In  abundant  alms.  ^  Abundantly. 

^  Lachmann  adopts  the  Vulgate  reading  in  the  past  tense,  which  is  supported 
by  four  of  the  chief  manuscripts. 

''  With  reluctance.  ^  Eccli.  xxxv.  11. 

3  Internal  and  external — temporal  blessings  as  well  as  spiritual.  "This 
means  to  heap  wealth  on  you,  that  you  may  abound  in  all  such  munificence." 
St.  Chrysostom. 

'"  Almsgiving  draws  after  it  a  Divine  blessing,  which  increases  the  means  of 
doing  good.  "I  ask,  he  says,  these  things  for  you,  that  you  may  give  to  others : 
he  did  not  say  give,  but  abound  in  giving."     St.  Chrysostom. 

1'  Ps.  cxi.  9.  The  Psalmist  describes  the  just  man  as  prosperous,  notwith- 
standing the  constant  exercise  of  almsgiving. 

12  Justice  often  denotes  humanity,  beneficence.  The  latter  member  bears  a 
similar  meaning  to  the  former,  after  the  manner  of  Hebrew  poets.  The  alms  of 
the  just  man  are  frequent ;  the  rewards  of  them  are  oftentimes  here  experienced 
iu'  the  increase  of  wealth,  but  the  eternal  recompense  is  unfailing. 

'3  The  apostle  encourages  them  to  hope  for  an  increase  of  wealth,  as  a  fruit  of 
charity,  to  enable  them  to  do  more  good.  G.  P.  have  tl^  optative  mood,  but 
most  manuscripts,  as  well  as  the  Vulgate,  have  the  future,  which  is  adopted  by 
critics.  « 


334  THE    SECOND    EPISTLE 

11.  That  being,  enriched  in  all  things,  ye  may  abound  to  all 
liberality,^  which  produceth  through  us  thanksgiving  to  God. 

12.  For  the  ministry  of  this  office^  not  only  supplieth  the  wants 
of  the  saints,  but  even  aboundeth  through  many  thanksgivings  in 
the  Lord,^ 

13.  Through  the  trial  of  this  ministry,^  glorifying  God  in  the 
obedience  of  your  confession,^  unto  the  Gospel  of  Christ,  and 
the  liberality  of  communication^  to  them,  and  to  all, 

14.  And  in  their  prayer^  for  you,  desiring  you^  on  account  of 
the  eminent  grace  of  God  in  you. 

15.  Thanks  to  God  for  His  unspeakable  gift. 


CHAPTER  X. 

He  beffins  to  declare  Ms  authority,  and  the  labours  which  he  tmderwent  for  Christ,  on 
account  of  the  pseudo-apostles,  who,  by  depreciating  him  and  proclaiming  him  as  ab- 
ject, prevented  the  fruit  of  his  preaching. 

1.  Now  I  Paul  myself  beseech  you^  by  the  meekness  and 
modesty^"  of  Christ,  who  in  presence  indeed  am  lowly  among  you, 
but  absent  am  bold  towards  you." 

2.  But  I  beseech  you,  that  when  present  I  may  not  be  bold  with 


1  Lit.  simplicity.  "By  simplicity  he  here  means  munificence."  St.  Chry- 
sostom. 

2  Lit.  "  the  deaconship  of  this  liturgy."  This  exercise  of  charity  is  not  only  a 
relief  to  the  suffering  members  of  Christ,  but  an  occasion  of  glory  to  God,  through 
the  many  thanksgivings  that  are  offered  to  Him. 

'G.  P.  "to  God." 

■*  The  trial  of  charity  gave  occasion  to  glorify  God  for  their  obedience  and  con- 
sistent profession  of  the  Gospel  of  Christ,  and  their  generous  offerings  to  their 
distressed  fellow-members. 

^  For  their  obedience  and  faith,  of  which  their  almsgiving  was  an  evidence. 

^  Their  generous  alms. 

"^  The  prayer  of  others  for  their  advancement  in  virtue. 

®  Having  an  affectionate  regard  for  them — desirous  to  see  them. 

^  To  act  conformably  to  the  Christian  maxims. 

'°  The  terms  are  tftarly  synonymous. 

"  These  are  the  obsex'vations  of  his  enemies,  who  contrasted  his  lowly  personal 
appearance  with  the  lofty  tone  of  his  writings. 


TO    THE    CORINTHIANS.  335 

the  confidence  with  which  I  am  thought  to  be  bold  against  some, 
who  judge^  of  us  as  if  walking  according  to  the  flesh.^ 

3.  For  walking  in  the  flesh,^  we  war  nof*  according  to  the  flesh. 

4.  For  the  weapons  of  our  warfare  are  not  carnal,*  but  mighty 
to  God*"  for  the  destruction  of  fortresses,^  we  destroying  counsels,^ 

5.  And  every  height  that  exalteth  itself  against  the  knowledge 
of  God,^  and  bringing  into  captivity  every  thought  to  the  obe- 
dience of  Chkist,^° 

6.  And  having  in  readiness  to  revenge  all  disobedience,^^  when 
your  obedience  is  ful filled. ^^ 

7.  See  the  things  that  are  according  to  appearance."     If  any 

1  Calvin  avows  that  the  ancient  interpreter  has  expressed  the  meaning  of  the 
apostle  better  than  Erasmus,  who  uses  the  term,  "putant,"  think. 

^  As  acting  from  motives  merely  human,  using  worldly  means  for  accomplish- 
ing his  objects. 

3  Living  in  the  body,  like  other  men. 

*  The  Christian  is  engaged  in  a  spiritual  warfare. 

*  Such  as  men  employ:  "wealth,  glory,  power,  eloquence,  severity,  influence, 
flattery,  dissimulation,  and  other  like  means."     St.  Chrysostom. 

fi  Before  God,  and  by  His  aid.  "  We  have  not  made  them  such,  but  God ;  for 
since  they  were  scourged,  persecuted,  and  subjected  to  numberless  suflFerings, 
which  showed  their  weakness,  he  points  to  the  Divine  power,  saying :  they  are 
powerful  to  God ;  for  this  shows  His  power,  since  the  victory  is  won  by  means 
like  these."     St.  Chrysostom. 

■^  Those  erected  by  human  pride.    "  He  thus  designates  Grecian  pride,  and  the 
force  of  sophisms  and  syllogisms."     St.  Chrysostom. 
^  The  devices  of  men. 

^  All  false  principles  of  philosophy. 

•°  The  mind  must  embrace  revealed  truth  without  reserve,  and  give  to  God  un- 
qualified assent.  "Inasmuch  as  the  mention  of  bondage  was  painful,  he  speedily 
explains  the  figure,  saying:  'in  obedience  to  Christ,'  from  bondage  to  liberty, 
from  death  to  life,  from  perdition  to  salvation."     St.  Chrysostom. 

"  "This  revenge,"  says  Calvin,  "is  founded  on  the  word  of  Che^t:  'What- 
soever ye  shall  bind  on  earth,  shall  be  bound  also  in  heaven.'  For  although  God 
does  not  hurl  His  thunderbolt  immediately  on  the  issuing  of  the  sentence  of  His 
minister,  the  judgment  nevertheless  is  ratified,  and  will  be  executed  in  due 
time." 

'^  The  apostle  insinuates  that  he  is  anxious  to  postpone  the  exercise  of  just 
severity  against  obstinate  oifenders,  until  others  shall  have  recovered  Divine 
favour  by  a  return  to  obedience.  "  Seeing  his  own  children  mixed  up  with 
strangers,  he  feels  moved  to  strike,  but  abstains,  and  represses  his  anger,  until 
the  others  go  aside,  that  he  may  strike  them  only."     St.  Chrysostom. 

'3  G.  P.  "Do  ye  look  on  things  after  the  outward  appearance?"  The  apostle 
reproaches  them  for  being  led  away  by  appearances.  "What,  he  says,  is  this? 
you  judge  men  from  appearances,  from  cai-nal,  corporeal  things."  St.  Chrysos- 
tom.    The  rivals  of  the  apostle  loved  display  and  ostentation. 


336  THE     SECOND     EPISTLE 

man  have  confidence  in  himself  that  he  is  Christ's,^  let  him  think 
this  again  with  himself,  that  as  he  is  Christ's,  so  also  we. 

8.  For,  even  if  I  shall  glory  somewhat  Inore  of  our  power, 
which  the  Lord  hath  given  us  for  edification,  and  not  for  your 
destruction,^  I  shall  not  be  ashamed. 

9.  But  that  I  may  not  be  thought,  as  it  were,  to  terrify  you  by 
letters ; 

10.  For  the  letters,  they  say,  are  indeed  weighty,  and  strong, 
but  the  bodily  presence  weak,  and  the  speech  contemptible  : 

11.  Let  such  a  one  consider,  that  such  as  Ave  are  in  word  by 
letters,  when  absent,  such  also  in  deed,  when  present. 

12.  For  we  dare  not^  class  ourselves,  or  compare  ourselves,  with 
some  who  commend  themselves :  but  we  ourselves  measuring  our- 
selves in  ourselves,  and  comparing  ourselves  with  ourselves'* 

18.  But  we  will  not  glory  beyond  measure  ;  but  according  to  the 
measure  of  the  rule,^  by  which  God  hath  measured  to  us,  a  measure 
to  reach  even  to  you.*' 

14.  For  not,  as  if  we  reached  not  to  you,  do  we  stretch  ourselves 
forward  -J  for  we  are  come  as  far  as  to  you  in  the  Gospel  of  Christ. 

'  These  false  teachers  boasted  of  their  being  ministers  of  Christ,  to  whom 
they  professed  devoted  attachment.  They  alleged  His  authority  in  support  of 
all  their  measures.  The  apostle  does  not  undertake  directly  to  controvert  their 
pretensions ;  but  he  contents  himself  with  insisting  that  his  own  claims  are  at 
least  equal — afterwards  he  shows  that  they  are  far  superior. 

2  The  end  to  which  the  exercise  of  ecclesiastical  authority  is  directed,  is  to 
build  up  the  Church,  by  promoting  faith  and  piety,  not  to  destroy  souls  by  un- 
necessary severity.  Punishment  is  not  designed,  but  the  correction  of  delin- 
quents. "  For  this,  then,  we  have  received  power,  that  we  may  edify.  But  if 
any  one  resist,  and  contend,  and  become  unmanageable,  we  shall  use  the  other 
power,  casting  him  away,  and  crushing  him."     St.  Chrysostom. 

^  This  i^said  ironically. 

■*  G.  P.  "  they  measuring  themselves  in  themselves,  and  comparing  themselves 
with  themselves,  are  not  wise."  There  is  great  variety  in  the  readings.  Three 
Uncial  manuscripts  support  the  Vulgate,  the  meaning  of  which  is,  that  the 
apostle  did  not  seek  to  enter  into  a  contest  about  merits  and  prerogatives  with 
false  teachers,  but  was  content  with  the  consciousness  of  his  own  rightful  claims. 

5  Eph.  iv.  7.  Allusion  is  made  to  a  rule,  line,  or  scale,  used  in  measuring. 
God  is  represented  as  allotting  to  the  apostle  the  field  of  his  labours.  "As 
one  measuring  out  a  vineyard  to  husbandmen,  so  He  hath  marked  our  limits." 
St.  Chrysostom. 

^  The  Corinthians  were  specially  in  his  charge  ;  he  had  preached  the  faith  to 
them. 

"^  As  one  endeavouring  to  pass  his  proper  limits. 


TO    THE    CORINTHIANS.  337 

15.  Not  glorying  beyond  measure  in  other  men's  labours  :^  but 
having  hope  of  your  increased  faith,  to  be  magnified^  in  you  ac- 
cording to  our  rule  abundantly,^ 

16.  To  preach  the  Gospel  even  to  those  places  which  are  beyond 
you,  not  to  glory  in  another  man's  rule,  in  things  prepared.^ 

17.  But  let  him  who  glorieth,  glory  in  the  Lord. 

18.  For  not  he  who  commendeth  himself  is  approved ;  but  he 
whom  the  Lord  commendeth.^ 


CHAPTER  XL 

On  account  of  the  false  apostles  who  perverted  the  preaching  of  Paul,  fearing  for  the 
Corinthians,  he  shows  why  he  received  no  contribution  from  them  to  his  support:  then 
in  order  to  show  that  more  confidence  should  be  placed  in  him  than  in  them,  he  enu- 
merates his  titles  to  respect,  and  especially  the  sufferings  which  he  endured  in  preaching 
the  Christian  faith,  and  his  labours  and  cares. 

1.  Would  to  God  you  could  bear  a  little  of  my  folly,^  but  even 
bear  me : 


'  Not  claiming  praise,  as  the  pretenders,  for  success  where  others  had  laboured 
before.  "He  blames  them  severely  for  boasting  immoderately,  and  claiming 
praise  for  the  labours  of  others  :  for  whilst  all  the  labour  was  performed  by  the 
apostles,  they  sought  gloi-y  for  their  success."     St.  Chrysostom. 

2  Honoured. 

^  This  term  may  be  taken  in  connexion  with  what  follows,  over  and  above 
to  preach  to  more  distant  places.  "I  hope,  he  says,  that  you  progressing,  our 
rule  shall  be  further  extended,  so  that  we  shall  preach  the  Gospel  still  further." 
St.  Chrysostom. 

''  Not  to  follow  up  the  labours  of  others,  and  reap  their  glory,  as  the  pre- 
tenders. "We  shall  proceed  forward,  preaching  and  labouring,  not  boasting  of 
labours  which  others  have  performed."     St.  Chrysostom. 

5  The  apostle  refers  all  gloi'y  to  God.  He  mentions  his  labours  merely  to 
silence  his  adversaries.  Jer.  ix.  23;  1  Cor.  i.  31.  "He  said  these  things 
through  no  desire  of  human  praise,  but  to  strengthen  the  disciples."  St.  Chry- 
sostom. 

^  To  state  his  own  claims  to  confidence,  was  not  really  folly,  since  it  proceeded 
from  no  vain  self-complacency,  but  from  zeal  for  their  salvation.  "It  is  manifest 
even  to  the  dullest,  that  he  does  not  say  those  things  through  love  of  glory."  St. 
Chrysostom. 

22 


338  THE    SECOND     EPISTLE 

2.  For  I  am  zealous  of  you  with  zeal  of  God.^  For  I  have 
espousecF  you  to  one  man,  to  present  a  chaste  virgin^  to  Christ. 

3.  But  I  fear,  lest  as  the  serpent"*  seduced  Eve  by  his  subtilty, 
so  your  thoughts  be  corrupted,  and  fall  away'  from  the  simplicity 
which  is  in  Christ.*^ 

4.  For  if  he  who  cometh,  preach  another  Christ,^  whom  we  have 
not  preached ;  or  ye  receive  another  Spirit,  whom  ye  have  not  re- 
ceived; or  another  Gospel,  which  ye  have  not  received,  ye  would 
suffer  him  rightly.^ 

5.  For  I  think  that  I  have  done  nothing  less  than  the  great 
apostles.^ 

6.  For,  although  rude  in  speech,^"  yet  not  in  knowledge,"  but  in 
all  things  we  are  made  manifest  to  you.-^^ 

7.  Or  did  I  commit  a  sin,  humbling  myself,"  that  ye  might  be 
exalted  ?"  because  I  preached  to  you  the  Gospel  of  God  gratui- 
tously ? 

8.  I  stripped  other  churches,  taking  support^^  for  your  service. ^^ 

1  I  love  you  with  Divine  affection.  I  am  anxious  to  preserve  you  pure  and  in- 
corrupt. 

2  The  original  term  signifies  to  adapt,  or  prepare,  as  matrons  who  trained 
virgins,  guarding  their  morals  that  they  might  enter  with  purity  into  the  mar- 
riage state.  It  may  also  be  used  of  espousals.  The  whole  Church  is  a  virgin  : 
for  Paul  addresses  all,  both  married  men  and  women. 

3  By  faith  and  obedience. 

*  As  the  instrument  of  Satan.     Gen.  iii.  4. 

^  G.  P.  want  the  second  verb,  which  may  have  been  added  to  explain  the  cor- 
ruption. 

6  The  integrity  of  faith. 

'G.  P.  "Jesus." 

8  They  would  have  had  some  pretext  for  their  non-resistance  to  these  teachers, 
if  another  Saviour  were  announced  to  them,  another  Spirit  given,  another  Gospel 
or  doctrine  proclaimed :  but  they  were  wholly  inexcusable  in  listening  to  men, 
who  professed  to  adore  the  same  Saviour,  and  yet  corrupted  His  doctrine.  "  In- 
asmuch as  they  adopting  some  external  wisdom,  trifled  on  Divine  doctrines,  he 
remarks,  that  if  they  proposed  any  thing  further,  and  proclaimed  another  Chkist, 
who  should  have  been  proclaimed,  but  had  been  neglected,  they  would  justly  have 
borne  them."     St.  Chrysostom. 

^  This  may  refer  to  the  pretenders,  who  regarded  themselves  as  great  apostles. 
St.  Chrysostom,  however,  understands  it  of  Peter,  James,  and  John, 

'"  As  alleged  by  them.     The  apostle  cares  not  to  controvert  the  statement. 

"  Of  Divine  things. 

'2  He  refers  to  the  Corinthians,  as  knowing  him  thoroughly. 

'•^  To  the  condition  of  a  mendicant,  dependent  on  the  charity  of  others. 

'^  By  the  knowledge  of  Divine  truth,  and  the  gifts  of  grace. 

"  From  them.  is  Tq  serve  you. 


TO    THE    CORINTHIANS.  339 

9.  And  when  I  was  with  you,  and  in  want,  I  was  burdensome  to 
no  one :  for  that  which  was  wanting  to  me  the  brethren  who  came 
from  Macedonia  supplied  ;  and  in  all  things  I  kept^  and  will  keep 
myself  from  being  burdensome  to  you. 

10.  The  truth  of  Christ  is  in  me,^  that  this  glorying  shall  not 
be  broken  off  in  me^  in  the  countries  of  Achaia. 

11.  Wherefore  ?  because  I  love  you  not  ?     God  knoweth.^ 

12.  But  that  which  I  do,  I  will  also  do,^  that  I  may  cut  off  the 
occasion  of  those  who  wish  an  occasion,  that  wherein  they  glory,^ 
they  may  be  found  even  as  we. 

13.  For  such  false  apostles  are  crafty  workers,  transforming 
themselves  into  apostles  of  Christ.^ 

14.  And  no  wonder,  for  Satan  himself  transformeth  himself  into 
an  angel  of  light. ^ 

15.  It  is,  therefore,  no  great  thing,  if  his  ministers^  be  trans- 
formed as  ministers  of  justice,^"  whose  end  shall  be  according  to 
their  works." 

16.  Again  I  say,  let  no  man  think  that  I  am  foolish,  otherwise 
take  me^  as  foolish,  that  even  I  may  glory  a  little. 

17.  That  which  I  speak,  I  speak  not  according  to  God,^^  but  as 
in  folly  in  this  matter  of  glorying." 

1  Myself  such. 

2  This  is  an  appeal  to  the  truth  of  Christ. 

^  Shall  not  be  stopped  by  deviating  from  that  course. 

*  That  I  do.     It  is  an  oath. 

^  I  shall  continue  to  do. 

^  He  practised  this  disinterestedness  to  take  from  these  pretenders  all  occasion 
of  censure.  "  They  boasted  of  what  was  not  the  fact.  A  good  man  does  not 
claim  praise  of  things  which  he  does  not  possess,  but  not  even  of  those  which  he 
has."     St.  Chrysostom. 

'  Teachers.  Claiming  to  be  such,  and  speaking  as  they  might  be  expected  to 
speak. 

8  By  visions  endeavouring  to  deceive  just  men.  There  may  be  an  allusion  to 
the  appearance  assumed  in  the  garden  of  Eden. 

3  Lit.  deacons.     Of&cers,  agents. 
1"  Holiness. 

1'  Their  deception  shall  not  always  continue — they  shall  be  exposed  and 
punished. 

12  If  you  will. 

13  Self-praise  is  not  generally  conformable  to  the  Divine  will,  but  it  becomes 
such  according  to  the  disposition  of  the  speaker. 

1*  To  the  injury  of  religion.  "To  glory  according  to  the  flesh  is  to  glory  in 
external  things, — birth,  wealth,  learning,  circumcision,  Hebrew  ancestry,  public 
esteem."     St.  Chrysostom. 


340  THE     SECOND     EPISTLE 

18.  Since  many  glory  according  to  the  flesh/  I  also  will  glory. 

19.  For  ye  willingly  suffer  the  foolish,^  whereas  ye  yourselves 
are  wise.^ 

20.  For  ye  suffer  if  any  one  bring  you  into  bondage,''  if  a  man 
devour  you/  if  a  man  take/  if  a  man  exalt  himself/  if  a  man  strike 
you  on  the  face.* 

21.  I  speak  according  to  dishonour/  as  though  we  had  been 
weak  in  this  respect. ^°  Wherein  any  one  is  bold  (I  speak  foolishly)/^ 
I  am  bold  also. 

22.  They^  are  Hebrews,  I  also :  they  are  Israelites,  I  also : 
they  are  the  seed  of  Abraham,  I  also. 

23.  They  are  ministers  of  Christ  (I  speak  as  foolish),  I  more 
so :  in  many  more  labours,  in  prisons  more  frequently,  in  stripes 
above  measure,  in  deaths^^  often. 

24.  From  the  Jews  I  received  five  times  forty  stripes  save  one." 

1  In  order  to  silence  them,  lie  gloried  as  men  were  wont ;  but  he  was  animated 
by  the  Spirit  of  God. 

2  Those  false  teachers. 

'  As  citizens  of  a  flourishing  seat  of  civilization.  They  prided  themselves  on 
their  knowledge. 

*  The  false  teachers  tyrannized  over  them.  "He  reproaches  the  Corinthians 
with  their  great  servility,  since  they  subjected  themselves  without  measure  to 
them."     St.  Chrysostom. 

5  Devour  your  substance. 

6  Of  your  property. 
■^  Act  haughtily. 

8  Insult  you  grossly.  The  apostle  alludes  in  general  terms  to  the  treatment 
which  they  received  from  the  teachers,  and  to  which  they  patiently  submitted, 
through  a  misplaced  reverence.  "He  does  not  mean  that  they  actually  struck 
them  on  the  face,  but  that  they  treated  them  with  contempt  and  dishonour."  St. 
Chrysostom. 

9  In  a  manner  that  cai*ries  with  it  dishonour,  bearing  the  appearance  of  weak- 
ness and  vanity. 

1"  These  three  words  are  wanting  in  G.  P.,  but  are  found  in  the  two  manuscripts 
of  Clermont  and  St.  Germain. 

"  In  appearance.  "He  calls  it  boldness  and  folly  to  speak  anything  great  of 
oneself,  even  in  case  of  necessity,  to  teach  us  to  avoid  it  carefully."  St.  Chry- 
sostom. 

12  The  false  teachers  boasted  that  they  were  of  the  race  of  Abraham,  of  the 
most  ancient  and  chosen  stock.  The  Ammonites  and  Moabites  were  also  of 
Hebrew  origin,  being  descendants  of  Lot:  they  were  not  Israelites,  or  of  the 
race  of  Abraham. 

''  In  immiifent  danger  of  death. 

'''  The  law  forbad  more  than  forty  stripes.  To  avoid  its  violation  the  Jews 
confined  the  punishment  to  thirty-nine.     Deut.  xxv.  3. 


TO    THE    CORINTHIANS.  341 

25.  Thrice  I  was  beaten  with  rods,^  once  I  was  stoned,^  thrice 
I  suffered  shipwreck,^  a  night  and  a  day  have  I  been  in  the  depth 
of  the  sea,^ 

26.  In  journeyings  often,  perils  of  rivers,  perils  of  robbers,  perils 
from  my  nation,^  perils  from  the  Gentiles,  perils  in  the  city,  perils 
in  the  wilderness,  perils  in  the  sea,  perils  among  false  brethren  :^ 

27.  In  labour  and  distress,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  nakedness  -J 

28.  Besides  the  things  that  are  without,*  my  daily  charge,^  the 
care  of  all  the  churches.^" 

29.  Who  is  weak,"  and  I  am  not  weak  ?  who  is  scandalized,^  and 
I  do  not  burn  ?^^ 

30.  If  I  must  glory,  I  will  glory  in  the  things  which  concern  my 
weakness." 

31.  God,  and^^  the  Father  of  our  Lord  Jesus  Christ,  who  is 
blessed  for  ever,  knoweth  that  I  do  not  lie.^® 

32.  At  Damascus  the  governor^^  of  King  Aretas  guarded  the 
city  of  the  Damascenes,^*  to  apprehend  me. 

33.  And  through  a  window,  in  a  basket,  was  I  let  down  by  the 
wall,  and  so  I  escaped  his  hands. 

*  Acts  xvi.  22,  2  Acts  xiv.  18.  ^  Acts  xxvii.  11. 

*  On  the  deep  sea,  perhaps  clinging  to  some  plank. 

5  From  the  Jews.  ^  From  false  professors  of  Christianity. 

''  In  travelling  and  in  times  of  persecution  he  suffered  many  -wants  and  great 
exposure. 

^  External  pressure,  molestation  from  the  enemies  of  the  faith,  or  the  various 
external  events  and  duties.  ^  The  pressure  of  affairs. 

'°  Of  those  especially  which  he  had  founded,  and  of  all  by  sympathy. 

"  It  ordinarily  means  physical  infirmity,  but  here  it  seems  to  denote  moral 
weakness.  The  apostle  felt  sympathy  for  all  such,  and  thus  seemed  to  regard 
their  weakness  as  his  own.  "As  if  in  the  same  suffering,  as  if  in  the  same  in- 
firmity, I  am  disturbed  and  agitated."     St.  Chrysostom. 

'2  Thrown  into  temptation.  The  two  members  of  the  sentence  bear  a  kindred 
meaning.  "As  if  he  himself  was  the  Church  spread  throughout  the  world,  he 
was  tortured  for  each  member."     St.  Chrysostom. 

'^  His  zeal  made  him  feel  indignation  at  the  cause  of  ruin  which  had  been  pre- 
sented to  his  weak  brother. 

'■'  Here  the  term  means  sufferings  incident  to  man.  "  You  see  that  he  does  not 
anywhere  glory  in  miracles,  but  in  persecutions  and  trials."     St.  Chrysostom. 

'5  Who  is. 

'^  This  oath  shows  the  importance  of  the  statement  about  to  be  made. 

I''  Ethnarch.     Acts  ix.  24. 

'^  G.  P.  "desirous."  This  is  omitted  in  the  Vatican  and  Cambridge  manuscripts, 
and  in  the  Syriac  and  Armenian  versions. 


342  THE    SECOND    EPISTLE 


CHAPTER  XII. 

He  relates  the  divine  visions  tviih  which  he  was  favoured  fourteen  years  before,  and  the 
sting  of  the  flesh  which  he  suffered,  showing  that  the  Corinthians  forced  him.  to  praise 
himself,  whilst  he  ought  rather  to  have  heenpraised  by  them,  on  account  of  the  services 
which  he  rendered  them,  for  whose  salvation  he  is  still  ready  to  be  sacrificed;  but  he 
fears  lest  coming  among  them  he  find  some  of  them  still  engaged  in  dissensions,  and 
other  vices. 

1.  If  I  must  glory  (it  is  not  indeed  expedient)/  but  I  will  come 
to  the  visions  and  revelations  of  tlie-  Lord. 

2.  I  know  a  man  in  Christ,^  above  fourteen  years  ago  (whether 
in  the  body  I  know  not,  or  whether  out  of  the  body  I  know  not,^ 
God  knoweth),  such  a  one  caught  up  to  the  third  heaven.^ 

3.  And  I  know  such  a  man  (whether  in  the  body,  or  out  of  the 
body,  I  know  not,  God  knoweth), 

4.  That  he  was  caught  up  into  paradise  'J  and  heard  secret 
words,^  which  it  is  not  allowed  for  man  to  utterJ 

5.  For  such  a  one^  I  will  glory  :  but  for  myself  I  will  not  glory, 
but  in  my  infirmities.^ 

6.  For,  although  I  would  glory,  I  shall  not  be  foolish :  for  I 
will  say  truth ;  but  I  forbear,  lest  any  man  should  esteem  me 
beyond  what  he  seeth  in  me,  or  heareth  something  from  me.-^° 


*  G.  P.  "  it  is  not  expedient  for  me  doubtless  to  glory."  The  Vulgate  reading 
is  supported  by  weighty  authority.  In  itself  it  was  not  expedient  to  glory,  but 
in  the  actual  circumstances  it  became  necessary.  This  is  a  transition  to  another 
subject  of  spiritual  exultation. 

2  A  Christian  man — a  man  who  as  a  servant  of  Christ  was  thus  favoured.  He 
speaks  thus  indirectly  of  himself,  as  the  whole  sequel  shows. 

^  From  the  extraordinary  nature  of  his  ecstasy,  he  was  unable  to  state  whe- 
ther he  was  temporarily  withdrawn  from  the  body. 

*  The  place  of  beatitude  is  so  called  to  distinguish  it  from  the  firmament  and 
atmosphere.     The  garden  of  Eden  presented  but  a  faint  foretaste  of  its  delights. 

^  This  name  is  here  given  to  the  state  of  the  blessed. 

^  Secret  things — Divine  mysteries. 

"^  Which  cannot  be  uttered  in  human  language. 

*  As  divinely  favoured. 

^  Sufferings  incidental  to  human  nature. 

'"  Lest  any  one  should  form  an  exaggerated  conception  of  his  sanctity  or  pri- 
vileges, beyond  what  was  obvious  to  all,  or  what  he  expressly  stated,  it  was  per- 
mitted that  he  should  be  externally  humbled  as  well  as  in  the  spirit.     St.  Chry- 


TO    THE     CORINTHIANS.  343 

7.  And  lest  tlie  g]*eatness  of  the  revelations  should  lift  me  up,^ 
a  sting  in  my  flesh, ^  an  angel  of  Satan,  was  given  me^  to  buffet 
me/ 

8.  For  which  cause  I  besought  the  Lord  thrice,^  that  it  might 
depart  from  me. 

9.  And  He  said  to  me :  My  grace  is  sufficient  for  thee :  for 
•^power  is  perfected  in  weakness.     Gladly,  therefore,  will  I  glory 

in  my  infinnities,  that  the  power  of  Christ  may  dwell  in  me.- 

10.  Wherefore,  I  take  pleasure  in  my  infirmities,'^  in  contume- 
lies, in  necessities,^  in  persecutions,  in  distresses^  for  Christ  : 
for  when  I  am  weak,  then  am  I  powerful. 

11.  I  have  become  foolish,^"  ye  have  compelled  me."  For  I 
ought  to  have  been  commended  by  you :  for  in  nothing  am  I  less 
than  those  who  are  above  measure  apostles  :^  although  I  am 
nothing. -"^ 

12.  Yet  the  signs  of  my  apostleship"  were  wrought  on^^  you  in 
all  patience,  in  signs  and  prodigies,  and  wonders. 

sostom  remarks,  that  the  apostles  could  uot  have  succeeded  in  restraining  the 
multitiide  from  worshipping  them,  if  they  had  not  retained  marks  of  human  in- 
firmity. 

•  With  vanity. 

2  This  is  most  naturally  understood  of  lust,  which  serves  as  an  instrument 
of  Satan.  St.  Chrysostom,  however,  understands  it  of  Alexander,  Hymenaeus, 
Philetus,  and  other  opponents  of  sound  doctrine. 

^  God  is  said  to  ordain  what  He  permits.  ,^ 

*  To  agitate  and  afflict  him.  G.  P.  add  "lest  I  should  he  exalted  above  mea- 
sure," as  in  the  beginning  of  the  verse.  Lachmann,  on  the  authority  of  the  chief 
manuscripts,  omits  this  clause. 

^  Oftentimes. 

fi  G.  P.  "my."  This  pronoun  is  generally  omitted  in  the  Latin  fathers,  who 
quote  this  passage.  The  Divine  power  is  displayed  in  succouring  human  weak- 
ness. 

"^  Even  in  these  humiliating  temptations,  which  served  to  show  the  strength  of 
Divine  grace. 

^  The  experience  of  many  wants. 

3  Straits,  difficulties  in  the  advancement  of  Christianity. 

^^  G.  P.  "  in  glorying."  This  is  now  rejected  by  critics  on  the  authority  of  the 
chief  manuscripts.    He  was  apparently  foolish  in  setting  forth  his  own  prerogatives. 

'•  By  giving  ear  to  false  teachers,  who  depreciated  his  labours.  "  If  they  had 
not  led  you  astray,  and  ruined  you,  I  would  not  have  cared  to  utter  these  words." 
St.  Chrysostom. 

'2  The  pretenders  who  boasted  of  their  own  excellence. 

•^  In  himself. 

'4  G.  P.  "an  apostle." 

'5  G.  ev.     P.  "  among." 


344  THE    SECOND    EPISTLE 

13.  For  what  is  there  that  ye  had  less  thafi  the  other  churches, 
but  that  I  myself  was  not  burdensome  to  you  ?  Forgive  me  this 
wrong. 

14.  Behold  this^  third  time  I  am  ready  to  come  to  you  :  and  I 
will  not  be  burdensome  to  you.  For  I  do  not  seek  the  things 
which  are  yours,  but  you.  For  neither  ought  the  children  to 
treasure  up  for  the  parents,  but  the  parents  for  the  children. 

15.  But  I  will  most  gladly  spend,  and  be  spent  for  your  souls  : 
although  loving  you  more,  I  be  loved  less.^ 

16.  But  be  it  so :  I  did  not  burden  you ;  but  being  crafty,  I 
caught  you  by  guile.^ 

17.  Did  I  overreach  you  by  any  of  those  whom  I  sent  to  you  ? 

18.  I  requested  Titus^  and  sent  with  him  the  brother.'  Did 
Titus  overreach  you  ?  walked  we  not  in  the  same  spirit  ?'^  in  the 
same  steps  ? 

19.  Of  okF  think  ye,  that  we  excuse  ourselves  to  you  ?  We 
speak  before  God  in  Christ  :^  but  all  things,  beloved,  for  your 
edification. 

20.  For  I  fear  lest  perhaps,  when  I  come,  I  shall  find  you  not 
such  as  I  would :  and  I  be  found  by  you,  such  as  ye  would  not, 
lest  perhaps  contentions,  rivah'ies,  animosities,  dissensions,  detrac- 
tions, whisperings,  swellings,  tumults,  be  among  you : 

21.  Lest  again,  when  I  come,^  God  humble  me  among  you,  and 
I  mourn  many  of  those  who  have  sinned  before,  and  have  not  done 
penance  for  tiie  uncleanness,  and  fornication,  and  lasciviousness 
which  they  have  committed. 


'  G.  P.  "the."  The  demonstrative  pronoun  is  supported  by  critical  authori- 
ties. 

2  In  proportion  to  the  ardour  of  his  love  for  them,  their  coldness  towards  him 
increased. 

^  He  passes  to  notice  this  objection. 

*  To  visit  you. 

^  His  name  is  not  known. 

^  Have  we  not  walked  ? 

'  G.  P.  "  again."  Lachmann  follows  the  Vulgate,  which  is  supported  by  four 
of  the  chief  manuscripts. 

^  In  accordance  with  the  truth  of  Christ,  as  becomes  His  ministers. 

s  G.  P.  "  my." 


TO    THE    CORINTHIANS.  345 


CHAPTER  XIII. 

He  threatens  those  who  had  sinned,  in  order  to  excite  them,  to  penance,  lest  coming  to 
them  he  be  forced  to  chastise  them  severely,  by  the  authority  given  him  by  Christ, 
whose  power  they  shoxdd  recognise  in  themselves  ;  and  he  adds  a  general  exhortation 
and  salutations. 

1.  Behold^  this  third  time  I  come  to  you.  In  the  mouth  of  two 
or^  three  witnesses  every  word  shall  stand.^  • 

2.  I  have  before  told,  and  I  foretell,  as  present  and''  now  ab- 
sent,* to  those  who  sinned  before,*'  and  to  all  the  rest,  that,  if  I 
come  again,  I  will  not  spare. ^ 

3.  Seek  ye^  a  proof  of  Him,  who  speaketh  in  me,  Christ,  who 
is  not  weak  in  you,^  but  is  powerful  in  you  ? 

4.  For  although  He  was  crucified  through  weakness,^"  yet  He 
liveth  by  the  power  of  God.  For  we  also  are  weak  in  Him ;"  but 
we  shall  live  with  Him  by  the  power  of  God  in  you.^^ 


*  G.  P.  omit  this,  which  is  found,  however,  in  the  Alexandrian  manuscript, 
and  in  many  others. 

2  G.  Kxt.  The  Covelian  manuscript,  cited  by  Bengel,  and  Euthalius,  have  ,-,,  as 
the  Vulgate. 

3  Deut.  SAX.  15;  Matt,  xviii.  16;  John  viii.  17;  Heb.  x.  28.  The  apostle  inti- 
mates that  he  will  proceed  in  judicial  form,  examining  witnesses,  and  punishing 
those  whose  guilt  shall  be  fully  established. 

*  Although. 

^  G.  P.  "I  write."  This  is  omitted  by  Schott,  not  being  found  in  the  most 
ancient  manuscripts. 

^  Concerning  whom  he  had  already  written. 

'  Them.     He  threatens  to  cut  them  oif  from  communion. 

*  G.  P.  "Since  ye  seek."  "Since  you  wish  to  make  trial  whether  Christ 
dwells  in  me,  and  you  demand  reasons,  and  you  treat  me  on  this  account  as  vile 
and  despicable,  and  destitute  of  this  power,  you  shall  know  that  we  are  not 
destitute  of  it,  if  you  provoke  its  exercise,  which  God  forbid."     St.  Chrysostom. 

^  G.  P.  "to  you-ward" — in  your  regard. 

'°  Through  the  infirmity  of  the  assumed  nature.  "  He  bore  such  things  as  pre- 
sented the  appearance  of  weakness,  thereby  manifesting  His  power,  since  although 
He  avenged  not  Himself,  and  repulsed  not  His  assailants.  He  was  not  efifectually 
injured  by  them.  The  cross  did  not  destroy  life  so  as  to  impede  His  resurrection, 
since  He  arose  and  He  lives."     Idem. 

"  We  are  subject  to  suifering  for  His  religion.  "  On  account  of  preaching  Him, 
and  believing  Him."     Idem. 

'2  G.  P.  "toward  you."     They  are  not  found  in  St.  Chrysostom. 


346  THE    SECOND    EPISTLE 

5.  Try  yourselves,  whether  ye  be  in  the  faith:  prove  your- 
selves.^ Do  ye  not  yourselves  know,  that  Christ  Jesus  is  in 
you  ?^  unless  perhaps  ye  be  reprobates.^ 

6.  But  I  hope,  that  ye  shall  know,  that  we  are  not  reprobates."* 

7.  And  we  pray  God,  that  ye  do  no  evil,  not  that  we  may  ap- 
pear approved,  but  that  ye  may  do  what  is  good,  and  that  we  may 
be  as  reprobates.^ 

8.  For  Ave  cannot  do  anything  against  the  truth,  but  for  the 
truth.*^ 

9 J  For  we  rejoice  that  we  are  weak,'  but  ye  are  powerful.^ 
And  this  we  pray  for,  your  perfection. 

10.  Therefore  do  I,  absent,  write  these  things,  that  present  I 
may  not  act  severely^  according  to  the  power,  which  the  Lord 
hath  given  me  for.  edification,  and  not  for  destruction. 

11.  As  to  the  rest,  brethren,  rejoice,^"  be  perfect,  be  comforted, 
be  of  one  mind,  have  peace,  and  the  God  of  peace  and  love  will  be 
with  you. 


'  To  those  who  question  his  power,  he  addresses  these  questions,  appealing  to 
their  faith.  "If  you,  who  are  of  the  class  of  disciples,  examine  yourselves,  you 
will  perceive  that  Christ  is  in  you :  but  if  in  you,  much  more  in  your  teacher : 
for  if  you  have  faith,  Christ  is  also  among  you."     St.  Chrysostom. 

^  Groverning  with  authority  by  means  of  His  ministers — confirming  the  faith  by 
miracles.     St.  Chrysostom  understands  it  in  the  latter  way. 

^  Those  only  who  had  fallen  away  from  the  faith,  could  doubt  of  the  authority 
of  the  apostle. 

^  From  his  determination  to  punish  crime,  they  would  see  the  strength  of  his 
faith  in  Christ  :  besides  his  sincerity  was  manifest  to  them :  "  independently  of 
this,  he  says,  you  must  know  our  conduct,  and  that  we  have  Christ  speaking  and 
working  in  us."     St.  Chrysostom. 

■''  His  charity  led  him  to  care  not  that  he  should  be  censured,  if  their  good 
could  be  promoted.  He  disregarded  the  calumnies  of  his  enemies.  "  We  pray 
that  you  may  do  good,  that  you  may  be  always  virtuous  and  upright,  and  that 
we  maybe  as  it  were  reprobate,  not  exercising  our  awful  power."    St.  Chrysostom. 

^  The  apostolic  power  was  limited  to  the  support  of  truth  and  virtue.  "  If  we 
find  you  virtuous,  and  intent  on  expiating  your  sins  by  penance,  and  full  of  con- 
fidence in  God,  we  cannot,  even  if  we  wished,  punish  you,  for  should  we  attempt 
it,  God  would  not  approve  of  it."     St.  Chrysostom. 

"^  According  to  the  statement  of  his  adversaries. 

^"Such  they  were  regarded  by  their  adversaries."  St.  Chrysostom.  The 
apostle  rejoices  in  their  alleged  advantages,  and  prays  for  their  increase. 

^  The  Greek  term  dvord/uco;  is  expressive  of  the  cutting  off  the  delinquents  from 
the  communion  of  the  Church. 

•"  He  relieves  them  from  the  pain  which  his  reproaches  and  threats  may  have 
occasioned,  by  words  of  encouragement  and  kind  wishes. 


TO    THE    CORINTHIANS.  347 

12.  Salute  one  another  with  a  holy  kiss.  All  the  saints  salute 
you. 

13.  The  grace  of  our  Lord  Jesus  Christ,  and  the  charity  of 
God/  and  the  communication  of  the  Holy  Ghost,  be  with  you  all. 
Amen.^ 


'  The  Father  is  specially  so  styled,  who  is  even  named  in  the  text  used  by  St. 
Chrysostom,  but  the-  Son  and  the  Holy  Spirit  are  necessarily  included  in  the  term. 
The  order  in  which  they  are  here  mentioned  differs  from  the  relations  of  the 
Divine  Persons.  Probably  Christ  is  here  considered  in  his  character  of  Redeemer, 
God  as  the  Triune  Deity,  and  the  communication  of  the  Holy  Ghost  as  His  special 
gift. 

2  The  modem  editions  omit  this  word,  which,  however,  is  found  in  all  the 
manuscripts,  except  that  of  Alexandria.  It  is  usual  for  St.  Paul  thus  to  conclude 
his  prayer.  G.  P.  add:  "  The  second  epistle  to  the  Corinthians  was  written  from 
Philippi,  a  city  of  Macedonia,  by  Titus  and  Lucas."  These  words,  which  are  not 
in  the  two  ancient  manuscripts  of  Clermont  and  St.  Germain,  are  rejected  by 
critics. 


INTRODUCTION 


TO    THE   EPISTLE    TO    THE    GALATIANS. 


The  Galatians,  a  colony  from'  Gaul,  established  in  Asia  Minor 
between  Cappadocia  and  Phrygia,  about  three  centuries  before  the 
Christian  era,  were  converted  by  the  preaching  of  St.  Paul  about 
the  year  52  or  53.  He  subsequently  visited  them,  and  by  his  ex- 
hortations confirmed  them  in  the  faith  (Acts  xviii.  23) :  but  the 
subtle  reasoning  of  some  Jewish  teachers,  who  insisted  on  the  ob- 
servance of  the  Mosaic  rites,  led  some  of  them  astray.  The  news 
of  their  vacillation  reaching  the  apostle  at  Ephesus,  he  wrote  to 
them,  rebuking  them  sharply  for  their  inconstancy,  and  recalling 
to  their  minds  the  proofs  of  his  own  mission,  and  the  doctrines  in 
which  he  had  instructed  them.  He  strongly  maintains  that  the 
ceremonial  law  was  temporary,  as  well  as  local,  in  its  character, 
and  that  it  is  now  altogether  abrogated,  so  that  salvation  is  attain- 
able only  through  faith  in  Christ  our  Redeemer.  He  declares 
that  to  submit  to  circumcision  is  to  contract  the  obligation  to  fulfil 
the  entire  law,  and  to  renounce  the  liberty  and  hope  of  salvation 
which  Christ  has  secured  for  us.  The  more  effectually  to  oppose 
the  novelties  which  were  introduced  under  the  plea  of  the  example 
of  the  chief  apostles,  he  loudly  proclaims  his^being  divinely  called 
to  the  apostleship,  and  instructed  by  special  revelation  in  the  saving 
truths  of  the  Gospel,  and  he  avers,  that  in  regard  to  doctrine  he 
owed  nothing  to  the  teaching  of  the  other  apostles,  with  whom, 
nevertheless,  he  was  found  to  harmonize  perfectly,  on  comparing 
his  teaching  with  theirs.  The  boldness  with  which  he  had  resisted 
every  attempt  to  force  the  Gentiles  to  adopt  the  legal  observances 
is  manifest  from  his  reproof  of  Cephas,  who  is  generally  thought 
to  be  no  other  than  Peter,  the  prince  of  the  apostolic  college.  The 
severity  of  his  language  to  the  Galatians,  whom  he  designates  as 


350  INTRODUCTION. 

senseless,  for  adopting  as  it  were  a  new  Gospel,  by  assenting  to 
tlie  judaizing  teachers,  shows  the  greatness  of  their  error,  in  ad- 
mitting the  Mosaic  law  as  an  essential  part  of  Christianity,  con- 
trary to  the  great  principle  of  faith,  by  which  Jesus  Christ  is 
regarded  as  our  Redeemer  and  Lawgiver.  In  no  part  of  the 
writings  of  this  apostle  is  Christian  liberty  from  the  yoke  of  the 
law  so  powerfully  asserted  and  vindicated.  Yet  he  fails  not  to  in- 
culcate the  necessity  of  the  evangelical  virtues,  especially  of  charity, 
the  offspring  of  faith.  The  Divine  economy,  by  which  the  race  of 
Abraham  were  trained  up  to  ceremonial  observances,  is  here  un- 
folded, and  the  full  revelation  made  by  Jesus  Christ,  in  the 
maturity  of  the  world,  is  shown  to  be  conformable  to  the  wisdom 
of  God,  who  by  types  and  figures  prepared  mankind  for  the  great 
display  of  His  truth  and  mercy  by  His  Son  manifested  in  the  flesh. 
The  time  in  which  this  letter  was  written  is  uncertain.  No  men- 
tion being  made  in  it  of  the  Council  of  Jerusalem,  in  which  the  con- 
troversy about  the  legal  observances  was  decided,  it  would  seem 
probable  that  it  was  written  previously;  which  conjecture  is  favoured 
by  the  testimony  of  Tertullian,  Avho  states,  that  it  was  one  of  the 
earliest  writings  of  the  apostle :  but  the  facts  which  it  records  will 
■scarcely  allow  us  to  give  it  a  very  early  date.  Some  date  it  nine 
years  after  the  Council,  and  maintain  that  its  proceedings  are  re- 
ferred to  in  the  second  chapter,  in  which  the  conference  of  Paul 
with  the  three  chief  apostles  is  recorded. 


THE  EPISTLE 

OF  BLESSED  PAUL   THE  APOSTLE   TO 
THE   GALATIANS. 


CHAPTER  I. 

The  apostle  reproves  the  Galatians  for  allowing  themselves  to  he  led  away  from  the 
truth,  which  they  had  learned  from  him,  since  this  alone  should  be  maintained,  he 
having  learned  it,  not  from  man,  hut  hy  the  revelation  of  Christ,  and  taught  it  as 
strenuously  as  he  had  hefore  assailed  it.  He  states  hotv  God  had  set  Am  apart  to 
a7inounce  the  Gospel. 

1.  Paul  an  apostle  not  from  men,^  nor  by  man,^  but  by  Jesus 
Christ,^  and"*  God  the  Father,  who  raised  Him  from  the  dead.* 

2.  And  all  the  brethren  who  are  with  me,®  to  the  churches  of 
Galatia.^ 

'  Not  sent  by  them  in  their  own  name.  "The  preaching  had  its  origin  and 
root  from  above."     St.  Chrysostom. 

2  Nor  through  their  agency.  His  call  to  the  apostleship  was  directly  from 
God,  through  Jesus  Christ,  who  appeared  to  him  on  the  way  to  Damascus.  He 
was,  nevertheless,  ordained.  Acts  xiii.  3,  but  by  the  special  order  of  the  Holy 
Spirit. 

'^  As  man  He  was  the  agent  of  His  Father  in  giving  the  apostolic  commission. 
His  Divinity  is  clearly  declared  by  the  apostle,  as  St.  Jex-ome  remarks,  since 
Paul,  who  was  sent  by  Him,  states  that  he  was  sent  not  by  man,  but  by  God. 
His  human  nature  is  also  plainly  asserted,  since  God  the  Father  raised  Him  from 
the  dead.  *  From. 

5  The  resurrection  is  referred  to,  in  order  to  strengthen  their  faith.  "  Why 
is  it  stated  that  the  Father  raised  Him  up  ?  As  He  is  said  to  do  other  things, 
which  the  Son  Himself  does.  This  is  said  partly  to  honour  the  Father,  partly 
through  condescension  to  the  weakness  of  the  hearers."     St.  Chrysostom. 

^  St.  Jerome  thinks  that  the  apostle  unites  all  in  the  address  to  overcome  the 
prejudices  of  the  Galatians:  "for  the  consent  and  harmony  of  many  has  much 
weight  for  the  correction  of  the  people." 

■^  There  were  already  several  churches  in  this  province. 


352  THE    EPISTLE 

3.  Grace  to  you,  and  peace  from  God  the  Father,  and  our  Lord 
Jesus  Christ, 

4.  Who  gave  Himself^  for  our  sins,  that  He  might  deliver  us 
from  the  present  wicked  workl,^  according  to  the  will  of  God,  and 
our  Father,^ 

5.  To  whom  is  glory  for  ever  and  ever.     Amen. 

6.  I  wonder,  that  ye  are  so  soon"*  led  away  from  Him  who 
called  you^  to  the  grace  of  Christ,  unto  another  Gospel : 

7.  Which  is  not  another,''  but  there  are  some  who  trouble  you, 
and  would  pervert  the  Gospel  of  Christ. 

8.  But  although  we,''  or  an  angel  from  heaven^  preach  to  you 
other  than^  that  which  we  have  preached  to  you,  let  him  be  ana- 
thema.^" 

9.  As  Ave  have  said  before,  so  now  I  say  again :  If  any  one 
preach  to  you  other  than  that  which  ye  have  received,  let  him  be 
anathema. 

10.  For,  do  I  now  persuade  men,"  or  God  ?  or  do  I  seek  to  please 

'  A  -victim. 

^  From  the  corruption  which  prevails  among  men. 

3  G.  TOO  S-Eoi)  Kn)  TTATpk  i/uZv.  It  may  be  rendered:  "of  our  God  and  Fa- 
ther ;"  or  "  of  God,  who  is  our  Father ;"  or  "  of  God  our  Father."  The  last  x-e- 
presents  the  meaning  most  accurately. 

*  After  his  second  visit. 

5  St.  Jerome  remarks,  that  the  term  Christ  is  referred  to  the  verb  which  goes 
before,  so  that  the  meaning  is  :  from  Christ  who  called  you  by  grace.  Some, 
however,  understand  it:  "from  God  who  called  you:"  others  explain  it  of  Paul 
himself;  but  he  does  not  elsewhere  speak  of  himself  as  calling  to  the  faith. 

6  "Giving  the  name  of  Gospel  to  error,  they  undermined  the  building  with 
great  ease."  St.  Chrysdstom.  It  is  not  probable  that  they  professed  to  deliver 
a  different  Gospel ;  but  by  insisting  on  the  leg|il  observances,  they  in  effect 
preached  a  new  doctrine. 

■^  In  order  to  impress  them  more  strongly  with  the  unchangeable  character  of 
the  revealed  truths,  he  wishes  no  credit  to  be  given  to  himself,  were  he  to  preach 
anything  contrary  to  what  he  first  taught  them.  "  Lest  any  one  should  say  that 
through  vain-glory,  he  pressed  his  own  doctrines,  he  anathematized  himself." 
St.  Chrysostom. 

8  This  supposition  is  directed  to  represent  in  the  strongest  manner  the  un- 
changeableness  of  doctrine.  It  is,  indeed,  impossible  that  a  heavenly  spirit 
should  teach  error,  but  Satan  sometimes  appears  as  an  angel  of  light. 

3  Doctrine  contrary  to  the  apostolic  teaching,  or  inconsistent  with  it :  "if  they 
disturb  anything,  let  them  be  anathema."     St.  Chrysostom. ' 

'"  Set  apart  from  the  faithful,  excommunicated,  accursed. 

"  G.  TrtiB-o).  V.  suadeo.  It  means  here  to  study  to  gain  approval,  to  preach 
with  a  view  to  win  assent  by  human  artifice,  to  seek  to  please.  The  following 
clause  explains  it. 


TO    THE    GALATIANS.  353 

men  ?^      If  P  jet  pleased  men,  I  should  not  be  the  servant  of 
Christ.^ 

11.  For  I  make  known  to  you,  brethren,  the  Gospe?  which  has 
been  preached  by  me,  that  it  is  not  according  to  man : 

12.  For  neither  did  I  receive,  nor  learn  it^  from  man ;  but  by 
the  revelation  of  Jesus  Christ.^ 

1 3.  For  ye  have  heard  of  my  manner  of  life  formerly  in  Juda- 
ism, that  I  persecuted  beyond  measure  the  Church  of  God,  and 
laid  it  waste, 

14.  And  I  advanced  in  Judaism  above  many  of  my  age  in  my 
nation :  being  more  earnestly  zealous  for  the  traditions  of  my 
fathers.^ 

15.  But  when  it  pleased  Him,^  who  set  me  apart  from  the  womb 
of  my  mother,®  and  called  me  by  His  grace, 

16.  To  reveal  His  Son  in  me,^°  that  I  might  preach  Him  among 
the  Gentiles ;  immediately  I  did  not  consult  flesh  and  blood," 

*  He  did  not  seek  to  please  men  by  any  sacrifice  of  principle. 

^  G.  P.  "  For."     Griesbach  rejects  it. 

"Had  he  been  actuated  by  human  interests,  or  feelings,  he  would  not  have 
become  a  Christian,  or  a  minister  of  Christ. 

*  1  Cor.  XV.  1. 

^  Eph.  iii.  3.  The  term  "  receive"  may  be  understood  of  the  simple  accept- 
ance of  doctrine ;  to  learn  implies  study,  by  which  the  knowledge  of  it  is 
acquired.  The  apostle  insists  on  the  revelation  specially  made  to  himself,  to 
give  his  teaching  more  weight,  he  being  a  witness  of  what  was  so  revealed  to 
him,  especially  as  it  was  contrary  to  his  previous  views  and  feelings. 

®  This,  as  St.  Jerome  remarks,  is  a  splendid  testimony  of  the  Divinity  of 
Christ.  The  revelation  made  by  Him  was  not  from  man,  or  by  man :  for  al- 
though he  was  man,  His  Divinity  was  its  source. 

■^  The  traditions  of  the  Pharisees,  derived  from  their  fathers. 

*  G.  P.  "  God."     Griesbach  thinks  that  it  should  be  omitted. 

^  This  expresses  the  execution  of  the  eternal  counsel  of  God  for  his  call  to  the 
faith  and  to  the  apostleship.  Although  it  did  not  take  full  effect  at  that  time, 
yet  from  the  first  moment  of  his  existence,  it  began  to  be  executed.  St.  Jerome 
says,  that  "  it  happens  through  the  foreknowledge  of  God,  that  He  loves  before 
his  birth  him  who.  He  knows,  will  be  just;  and  hates  the  sinner  before  he  sins  : 
but  in  such  a  manner  that  it  should  not  be  otherwise,  according  as  He  knows 
that  they  will  be  sinners,  or  just  men.  AVe,  as  men,  judge  of  what  is  present :  He 
to  whom  what  is  to  come  already  exists,  passes  sentence  on  the  issue  of  things, 
not  on  their  commencement." 

'"  To  manifest  His  Son  to  him,  and  to  make  Him  known  to  others  through  his 
ministry. 

"  The  apostle  did  not  suffer  human  considerations  to  influence  his  determina- 
tion: he  did  not  take  counsel  with  men.  "Flesh  and  blood"  are  used  for  men, 
especially  such  as  are  guided  by  natural  or  carnal  views.     Matt.  xvi.  17. 

23 


354  THE    EPISTLE 

17.  Nor  did  I  come  to  Jerusalem  to  those  who  were  apostles 
before  me/  but  I  went  into  Arabia,  and  again  I  returned  to  Da- 
mascus : 

18.  Then  after  three  years  I  came  to  Jerusalem  to  see  Peter,^ 
and  I  tarried  with  him  fifteen  days  : 

19.  But  other  of  the  apostles  I  saw  not,  but  James  the  brother 
of  the  Lord.^ 

20.  And  the  things  which  I  write  to  you,  behold  before  God 
that  I  lie  not.^ 

21.  Afterwards  I  came  into  the  parts  of  Syria  and  Cilicia. 

22.  And  I  was  unknown  by  sight^  to  the  churches  of  Judea, 
which  were  in  Christ. 

23.  But  they  had  heard  only  that  he  who  once  persecuted  us, 
now  preacheth  the  faith  which  he  once  attacked.® 

24.  And  they  glorified  God  in  me. 


CHAPTER  II. 

Paul  always  freely  taught  among  the  Oentiles  the  truth  of  the  Gospel,  with  the  approbation 
of  the  chief  apostles,  who  added  nothing  to  his  teaching,  but  received  him  as  a  companion. 
He  reproved  Cephas  openly,  showing  that  man  is  justified  not  by  the  works  of  the  law, 
but  by  faith  i?i  Christ. 

1.  Then  after  fourteen  years,^  I  went  up  again  to  Jerusalem 
with  Barnabas,  having  taken  Titus  also  with  me. 

1  "  He  did  not  say  these  things  through  arrogance,  but  to  show  the  authority 
of  his  own  preaching."     St.  Chrysostom. 

^  "  Not,"  observes  St.  Jerome,  "  through  a  desire  to  learn,  since  both  had  the 
same  Instructor,  but  to  pay  honour  to  one  who  was  an  apostle  before  him."  St. 
Chrysostom  remarks :  "  He  did  not  say  simply  to  see,  but  to  become  acquainted 
with  Peter,  as  those  say,  who  visit  great  and  magnificent  cities."  The  Greek 
term,  as  Raphelius  shows,  means  to  become  thoroughly  acquainted  with ;  it  here 
refers  to  the  doctrine  which  Peter  taught.     Annot.  Philologicoe. 

3  "  This  James,  surnamed  the  Just,  was  the  first  bishop  of  Jerusalem."  St. 
Jerome. 

*  This  is  plainly  an  oath.  St,  Augustin  observes:  •' An  oath  which  is  made 
not  through  the  caprice  of  him  who  swears,  but  on  account  of  the  incredulity  of 
him  to  whom  it  is  made,  is  not  a  violation  of  the  prohibition ;  for  we  understand 
that  our  Lord  forbade  swearing,  that  each  one  should  avoid  it  as  far  as  depends 
on  him." 

*  Lit.  "  by  face."  6  Lit.  "  destroyed :"  sought  to  extirpate. 
''  After  his  first  journey  to  Jerusalem.    Others  count  them  from  his  conversion. 


TO    THE    GALATIANS.  355 

2.  And  I  went  up  according  to  revelation/  and  I  laid  before 
tliem  the  Gospel,  which  I  preach  among  the  Gentiles,  but  apart  to 
those  who  seemed  to  be  something,^  lest  perhaps  I  should  run,  or 
had  run  in  vain.^ 

3.  But  neither  Titus,  who  was  with  me,  being  a  Gentile,^  was 
compelled  to  be  circumcised : 

4.  But  on  account  of  false  brethren*  clandestinely  brought  in,^ 
who  came  in  craftily''  to  spy  out  our  liberty,''  which  we  have  in 
Chkist  Jesus,  that  they  might  bring  us  into  bondage  :^ 

5.  To  whom  we  yielded  not  in  subjection,^"  no  not  for  an  hour, 
that  the  truth  of  the  Gospel  may  remain  with  you  : 

6.  But  of  those,  who  seemed  to  be  something,"  (what  they  at 
any  time  were,  it  is  nothing  to  me.^^    God  accepteth  no  man's  per- 

*  It  is  believed  by  many  to  have  been  on  occasion  of  the  controversy  related 
Acts  XV.,  when  he  went  up  at  the  solicitation  of  the  brethren  of  Antioch.  It 
appears  that  he  was  divinely  directed  to  yield  to  their  wishes.  If,  however,  the 
letter  was  written  previous  to  the  Council,  as  is  probable  from  the  omission  of  all 
mention  of  it,  the  journey  must  have  been  for  a  different  purpose. 

2  Who  were  in  station  and  authority. 

^  The  apostle  held  this  conference  through  no  doubt  of  the  correctness  of  the 
doctrines,  which  he  had  received  from  Divinfe  revelation,  but  with  a  view  to 
strengthen  his  influence  with  the  faithful,  by  the  approval  of  those  who  stood 
high  in  the  Church.  The  image  of  one  who  runs  out  of  the  right  course,  and  not 
towards  the  goal,  is  employed  to  represent  a  teacher  who  deviates  from  sound 
doctrine.  "  He  did  not  need  to  learn  that  he  had  not  run  in  vain,  but  he  wished 
that  his  accusers  should  be  convinced."     St.  Chrysostom. 

■•  Not  subject  to  the  law. 

5  Professors  of  the  faith,  without  its  genuine  spirit:  "  they  observed  atten- 
tively, and  diligently  inquired  who  were  uncircumcised."     St.  Chrysostom. 

*  Without  sufficient  scrutiny. 

'  In  embracing  Christianity  they  designed  to  ingraft  on  it  the  legal  obser- 
vances. 

^  Freedom  from  the  law.  ^  To  the  law. 

'°  The  knowledge  of  their  efforts  made  the  apostle  more  unyielding.  The  struc- 
ture of  the  sentence  is  somewhat  embarrassed.  "Observe," says  St.  Chrysostom, 
"the  sublimity  and  force  of  the  expression:  for  he  did  not  say,  in  word,  but  in 
subjection,  for  they  did  not  act  with  a  view  to  teach  anything  useful,  but  in  order 
to  subject  and  to  enslave." 

"  This  does  not  imply  any  wish  to  depreciate  them.  The  verb  is  used  for 
what  they  were  reputed. 

'2  In  reference  to  the  doctrine  which  he  preached,  it  mattered  not  what  station 
they  held,  since  it  did  not  depend  on  human  will  or  favour.  "As  if  he  said:  I 
do  not  accuse  nor  censure  these  holy  persons :  they  know  what  they  do,  and  they 
will  answer  to  God  for  it :  but  what  I  am  solicitous  to  show  is,  that  they  did 
not  condemn  nor  correct  what  I  had  done,  nor  add  anything  as  wanting,  but 
praised  and  approved  it."     St.  Chrysostom. 


356  THE     EPISTLE 

son/)  for  they  who  seemed  to  be  something,  added  nothing  to 

me.^ 

7.  But  on  the  contrary  when  they  saw  that  the  Gospel  of  the 
foreskin^  was  committed  to  me,  as  that  of  the  circumcision''  to 
Peter  also : 

8.  (For  He  who  wrought  for  Peter  to  the  apostleship  of  circum- 
cision,^ wrought  for  me  also  among  the  Gentiles), 

9.  And  when  they  had  known  the  grace  which  Avas  given  me, 
James,  and  Cephas,^  and  John,  who  seemed  to  be  pillars,^  gave 
to  me  and  Barnabas  the  right  hand  of  fellowship,^  that  we  should 
go  unto  the  Gentiles,  but  they  themselves  unto  the  circumcision  : 

10.  Only  that  we  should  be  mindful  of  the  poor,^  which  same 
thing  also  I  was  careful  to  do. 

11.  But  when  Cephas  was  come  to  Antioch,  I  resisted  him  to 
the  face,  because  he  was  blameable.'^° 

12.  For  before  certain  persons  came  from  James,"  he  did  eat 


1  So  as  to  change  His  truth  at  the  caprice  of  men  in  station.  Deut.  x.  17 ; 
Job  xxxiv.  19;  Wisdom  vi.  8:  Eccli.  xxxv.  15;  Acts  x.  34;  Rom.  ii.  11;  Eph. 
vi.  9 ;  Coloss.  iii.  25  ;  1  Peter  i.  17. 

2  Changed  or  corrected  nothing  of  his  doctrine.  This  sentence  is  of  difficult 
construction.  The  words,  I  received  no  increase  of  knowledge,  may  be  under- 
stood in  connexion  with  the  first  member.  The  apostle  leaving  this  member  im- 
perfect, states  the  same  fact  in  another  form  in  the  latter  part  of  the  sentence. 
This  is  called  an  anacoluthon. 

^  Directed  to  the  Gentiles. 

*  The  same  Gospel  addressed  to  the  Jews. 

•'•  This  was  the  immediate  object  of  the  labours  of  Peter.  His  charge,  however, 
embraced  all  the  lambs  and  sheep  of  Cheist.  Cornelius,  the  centurion,  was  re- 
ceived by  him  into  the  Church.     Acts  x.  1. 

^  The  order  is  inverted  in  the  chief  manuscripts  and  in  the  fathers,  Cephas,  or 
Peter,  being  put  first.  Cephas  is  the  Syriac  term  which  is  rendered  7mf,o;  in 
Greek.  Some,  so  far  back  as  Clement  of  Alexandria,  thought  that  Cephas  here 
mentioned  was  a  disciple,  not  the  apostle :  but  St.  Jerome  insists  that  he  is  the 
same,  as  no  other  is  known  to  us.  St.  Chrysostom  observes  :  "  Paul  reproves, 
and  Peter  bears  the  rebuke,  that  the  disciples,  seeing  their  master  silent  under 
rebuke,  may  learn  more  readily." 

■^  Chief  supporters  of  Christianity. 

^  This  was  a  token  of  friendship  and  co-operation. 

^  Of  the  Jews,  who  suffered  much  on  account  of  the  profession  of  Christianity. 

'"For  imprudence  calculated  to  favour  error:  "  it  was  a  fault  of  conduct," 
says  TertuUian,  "  not  of  doctrine."  L.  V.  contra  Marcion,  c.  iii.  Trollope  observes : 
"  though  the  gift  of  inspiration  secured  the  apostles  from  error  in  doctrine,  it  did  not 
prevent  imprudence  of  conduct."    See  Analecta  Theologica,  by  William  Trollope. 

"  From  Jerusalem. 


TO    THE    GALATIANS.  357 

with  the  Gentiles :  but  when  they  were  come,  he  withdrew  and 
separated  himself,  fearing  those  who  were  of  the  circumcision.^ 

13.  And  the  other  Jews  dissembled^  with  him,  so  that  even 
Barnabas  was  led  away  by  them  into  that  dissimulation. 

14.  But  when  I  saw  that  they  walked  not  uprightly  to  the  truth 
of  the  Gospel,^  I  said  to  Cephas  before  all :  If  thou,  being  a  Jew, 
livest  after  the  manner  of  a  Gentile,  and  not  of  a  Jew,  hoAv  com- 
pellest  thou'*  the  Gentiles  to  live  as  Jews  ? 

15.  We  are  Jews  by  nature,^  and  not  sinners^  of  the  Gentiles. 

16.  But  knowing,  that  man  is  not  justified  by  the  works  of  the 
law,^  but  by  faith  in*  Jesus  Christ  ;  even  we  believe  in  Christ 
Jesus,  that  we  may  be  justified  by  the  faith  of  Christ,  and  not 
by  the  works  of  the  law :  wherefore  by  the  works  of  the  law^  no 
flesh  shall  be  justified. 

17.  But  if  seeking  to  be  justified  in  Christ,  we  ourselves  also 
be  found  sinners,  is  Christ  then  a  minister  of  sin  ?^°     God  forbid. 

18.  For  if  I  build  again  the  things  which  I  destroyed,"  I  make 
myself  a  prevaricator. 

'  Who  maiutained  the  necessity  of  observing  the  Mosaic  law. 

2  By  their  conduct  leading  others  to  suppose  that  they  held  the  law  as  still 
obligatory. 

'  They  did  not  act  in  accordance  with  the  Christian  principle,  that  the  cere- 
monial law  had  ceased.  "  Be  not  disturbed  at  this  expression,  for  he  does  not 
use  it  to  cast  censure  on  Peter,  but  he  employs  the  term  as  well  suited  to  make 
an  impression  on  the  hearers,  who  might  improve  by  the  rebuke  of  Paul."  St. 
Chrysostom. 

*  By  his  example.  St.  Augustin  extols  the  humility  of  Peter.  "  The  firmness 
and  charity  of  Peter,  to  whom  our  Lord  said  thrice :  '  Dost  thou  love  Me  ?  Feed 
my  sheep;'  disposed  him  to  receive  most  cheerfully  the  rebuke  of  the  junior 
apostle,  for  the  salvation  of  the  flock.  For  he  who  was  rebuked  was  more  won- 
derful, and  more  difficult  to  be  imitated  than  his  reprover." 

5  By  birth. 

^  The  Jews  considered  the  heathens  as  sinners,  and  themselves  holy,  as  devoted 
to  God.  The  apostle  observes,  that  he  and  his  colleagues  were  Jews  by  birth, 
not  proselytes. 

■^  The  article  is  wanting ;  but  the  Mosaic  law  is  often  designated  without  the 
article,  as  Winer  observes.  The  text,  however,  might  be  understood  of  law  gene- 
rally, since  justification  is  not  attainable  by  any  works  of  any  law,  but  through 
faith  with  the  other  dispositions  which  proceed  from  it. 

8  Lit.  "of." 

3  Rom.  iii.  20.     By  legal  works. 

■°  By  submitting  to  the  ceremonial  law,  which  in  its  details  was  so  difficult  of 
•  observance,  the  believer  subjected  himself  to  sin,  and  made  Christ  in  some  mea- 
sure accessory  to  his  transgressions. 

"  "  The  apostle  destroyed  pride,  which  gloried  in  the  works  of  the  law 


358  THE     EPISTLE 

19.  For  by  the  law^  I  am  dead  to  the  law,^  that  I  may  live  to 
God.     I  am  crucified^  with  Christ. 

20.  But  I  live,  now  not  I  :"*  but  Christ  liveth  in  me.^  But  what 
I  live  now  in  the  flesh,^  I  live  in  the  faith  of  the  Son  of  God,  who 
loved  me,  and  delivered  Himself  up  for  me.'' 

21.  I  cast  not  away  the  grace  of  God.  For  if  justice  be*  by  the 
law,  then  Christ  died  in  vain. 


CHAPTER  III. 

The  Holy  Ghost  was  given  to  Abraham  as  tvell  as  to  his  posterity,  not  by  the  works  of 
the  law,  but  by  faith  in  Christ :  those  tcho  are  under  the  law  are  accursed,  since  no 
one  fulfils  it,  but  Christ  takiny  on  Him  this  curse,  has  freed  us  from  it :  the  promises 
made  to  Abraham  are  fulfilled  through  faith,  although  the  law  which  could  not  justify, 
was  given  in  the  mean  time,  as  a  guide. 

1.  0  senseless^  Galatians,  who  hath  bewitched  you  not  to  obey  the 
truth,^°  before  whose  eyes  Jesus  Christ  hath  been  set  forth,"  cru- 
cified among  you  ?^^ 

and  so  he  woulS  be  a  prevaricator  were  he  to  build  them  up  again,  by  saying 
that  the  works  of  the  law  justify  without  grace."     St.  Augustin. 

'  By  experiencing  his  inability  to  observe  the  Mosaic  law. 

2  He  renounced  all  hope  of  salvation  through  the  law. 

^  In  spirit. 

■*  No  longer  according  to  selfish  and  human  views. 

5  Animating  me  by  His  Spirit. 

^  Whatever  share  he  took  in  human  concerns  was  regulated  by  principles  of 
Divine  faith. 

'  This  is  a  beautiful  application  to  himself  of  the  general  atonement. 

^  Came. 

9  The  use  of  this  epithet  denotes  fatherly  freedom  of  reproof,  according  to  the 
plainness  of  ancient  manners. 

1°  These  words  :  "  not  to  obey  the  truth  :"  are  wanting  in  most  manuscripts,  as 
even  in  the  days  of  St.  Jerome,  who  omitted  them,  because  they  were  not  found 
in  the  copies  used  by  Origen.  Their  authenticity  is,  however,  maintained  by 
Matthaei  with  the  assent  of  Bloomfield.  They  occur  again,  ch.  v.  7,  where  they 
are  certainly  authentic. 

"  G.  Trp^iypicpii.  V.  prsescriptus  est.  St.  Jerome  understands  it  of  the  lively 
representation  made  to  them  of  the  sufferings  of  Christ,  for  the  sins  of  men,  in 
accordance  with  the  prophecies:  "  of  whose  cross  and  passion,  blows  and  stripes, 
the  whole  choir  of  the  prophets  foretells."  ■ 

'2  In  representation.  "  Why  does  he  say,  '  among  you  ?'  To  show  the  strength 
of  faith,  which  can  see  even  things  afar  off."     St.  Chrysostom. 


TO    THE    GALATIANS.  359 

2.  This  only  I  would  learn  of  you :  Did  ye  receive  the  Spirit^ 
by  the  works  of  the  law,  or  by  the  hearing  of  faith  ? 

3.  Are  ye  so  foolish,  that  having  begun  by  the  Spirit,  ye  would 
now  be  made  perfect  by  the  flesh  ?^ 

4.  Have  ye  sufiered  so  great  things^  in  vain  ?  if  yet  in  vain/ 

5.  He  then  who  giveth  you  the  Spirit,  and  worketh  miracles 
among*  you,  by^  the  works  of  the  law,  or  by  the  hearing  of  faith? 

6.  As  it  is  written  :^  "  Abraham  believed  God,  and  it  was 
accounted  to  him  for  justice."^ 

7.  Know  ye,  therefore,  that  they  who  are  of  faith,  the  same  are 
the  children  of  Abraham. 

8.  And  the  Scripture  foreseeing^  that  God  justifieth  the  Gen- 
tiles by  faith,  announced  before  to  Abraham :  "  That  in  thee  all 
nations  shall  be  blessed."^" 

9.  Therefore  they  who  are  of  faith,  shall  be  blessed  with  the 
faithful  Abraham. 

10.  For  whosoever  are  of  the  works  of  the  law,  are  under  a 
curse.      For  it  is  written  :"  "  Cursed  be  every  one  who  doth  not 


1  Internal  grace,  or  rather  miraculous  gifts.  St.  Augustin  observes  ;  "The 
faith  was  preached  to  them  by  the  apostles,  in  which  preaching  they  had  doubt- 
less experienced  the  coming  and  presence  of  the  Holy  Spirit ;  as  at  that  time 
when  men  were  newly  called  to  the  faith,  the  presence  of  the  Holy  Spirit  was 
manifested  by  sensible  miracles." 

2  Do  ye  seek  perfection  and  sanctification  by  means  of  the  carnal  observances 
of  the  law  ? 

3  "The  Galatians  had  suffered  much  from  Jews  and  Gentiles,  all  of  which 
would  have  been  in  vain,  if  they  forsook  the  faith  of  Christ,  on  account  of  which 
they  suffered."  St.  Jerome.  The  Greek  might,  however,  be  translated :  "have 
ye  received  such  favours  to  no  jjurpose  ?"     See  Raphelius. 

*  Should  thej- persevere  in  error.  "  If  you  will  awake  and  recover  yourselves, 
your  past  sufferings  will  not  have  been  in  vain."     St.  Chrysostom. 

5  Lit  "in  you."  "  Have  you  been  favoured  with  so  great  a  gift,  and  have  you 
performed  so  many  miracles,  in  consequence  of  having  observed  the  law,  or 
because  you  embraced  the  faith  ?"     St.  Chrysostom. 

*  There  is  an  ellipsis  of  these  words :  Does  He  confer  His  gifts  ? 
''  G.  P.  omit  these  words,  which  Griesbach  also  rejects. 

*  Gen.  XV.  6 ;  Rom.  iv.  3 ;  James  ii.  23. 

9  The  Scripture  is  personified,  as  if  it  foresaw  what  is  foretold  in  it.  "The 
Scripture  itself,  namely,  the  ink  and  parchment,  which  are  without  sense,  can- 
not foreknow  future  events  .••but  the  Holy  Ghost,  and  the  sense  which  is  concealed 
under  the  letter,  foretold  what  should  come  to  pass  after  many  ages."  St. 
Jerome. 

'0  Gen.  xii.  3  ;  Eccli.  xliv.  25. 

"  Deut.  xxvii.  26.     This  curse  served  as  a  Divine  sanction  to  enforce  all  the 


360  THE    EPISTLE 

abide  in  all  things,  which  are  written  in  the  book  of  the  law,  to  do 
them." 

11.  But  that  in  the  law  no  one  is  justified  before  God,  is  mani- 
fest, because  "the  just  man  liveth  by  faith. "^ 

12.  But  the  law  is  not  hj  faith ;  but  "he  who  doth  those  things, 
shall  live  in  them."^ 

13.  Christ  hath  redeemed  us  from  the  curse  of  the  law,  having 
become  a  curse^  for  us  :  for  it  is  written  :  "  Cursed  is  every  one, 
who  hangeth  on  the  tree."^ 

14.  That  the  blessing*  of  Abraham  might  be  in*^  Christ  Jesus 
on  the  Gentiles,  that  we  may  receive  the  promise  of  the  Spirif 
through  faith. 

15.  Brethren  (I  speak  according  to  man^),  yet  no  man  disre- 
gardeth  or  altereth  by  additions  the  testament^  of  another  which 
hath  been  confirmed.^" 

legal  observances.  The  difficulty  of  practising  them  all  exposed  men  to  fall 
under  the  curse. 

>  Hab.  ii.  4;  Rom.  i.  17. 

2  Lev.  xviii.  5.  St.  Augustin  understands  this  of  corporal  life,  namely,  ex- 
emption from  that  death,  with  which  the  transgressor  was  threatened:  "his 
reward  shall  be,  not  to  be  punished  with  that  death." 

^5  Accursed.  The  abstract  is  put  for  the  concrete.  Christ  became,  as  it 
were,  accursed,  because  He  died  as  a  malefactor  on  the  cross.  "  Since  he  who 
hung  on  the  tree  was  accursed,  and  the  transgressor  of  the  law  was  accursed,  it 
was  not  fit  that  He  who  came  to  take  away  this  curse,  should  fall  under  it,  yet  it 
was  proper  that  He  should  submit  to  a  curse  instead  of  it.  He  therefore  em- 
braced the  one,  and  by  it  took  away  the  other."     St.  Chrysostom. 

*  Deut.  xxi.  23.  Criminals  expiating  their  crimes  by  an  ignominious  death, 
were  objects  of  horror.  Christ  submitted  to  this  humiliation  to  expiate  ovu* 
sins:  "He  hung  on  the  tree,"  says  St.  Jerome,  "that  He  might  cancel  the  sin 
which  we  had  committed  by  the  tree  of  the  knowledge  of  good  and  evil.  His 
cross  turned  the  bitter  waters  into  sweet,  and  when  cast  into  the  stream,  it  drew 
to  itself,  and  raised  up  the  axe  that  was  lost,  which  had  sunk  to  the  bottom. 
Finally,  He  became  a  curse :  He  became,  I  say :  He  was  not  so  born ;  that  the 
blessings  which  were  promised  to  Abraham,  through  His  merits,  might  pass  to 
the  Gentiles,  and  the  promise  of  the  Spirit  might  be  fulfilled  in  us  through  faith 
in  Him." 

^  Promised  to. 

^  Through. 

■^  The  Spirit  which  was  promised — the  gifts  of  the  Spirit. 

^  As  men  are  wont  to  reason.  He  deduces  an  argument  from  principles  ac- 
knowledged among  men. 

®  G.  <r<afl»'x)).  The  original  Hebrew  word  ri"13  is  rather  applicable  to  a  covenant 
than  to  a  last  will,  as  St.  Jerome  remarks.  It  is,  however,  here  used  in  the  latter 
sense. 

"•  Either  by  death,  or  by  some  necessary  formality.     Heb.  ix.  17. 


TO    THE     GALATIANS.  361 

16.  The  promises  were  addressed  to  Abraham,  and  his  seed. 
He  doth  not  say  :  And  seeds,  as  if  of  many ;  but  as  of  one  :  "  And 
thy  seed,"  which  is  Christ.^ 

17.  And  this  I  say,  the  testament  confirmed^  by  God,^  the  law 
which  was  made  after  four  hundred  and  thirty  years,  doth  not 
annul,  so  as  to  make  void  the  promise.^ 

18.  For  if  the  inheritance  he  by  the  law,  it  is  no  more  by  pro- 
mise.    But  God  gave  to  Abraham  by  promise. 

19.  What  then  was  the  law  ?^      It  was  put^  because  of  trans- 
gressions,^ until  the  seed  should  come,   to  whom    He*  had  pro-' 
mised,  it  being^  ordained  by  angels,  in  the  hand  of  a  mediator.^" 

20.  Now  a  mediator  is  not  of  one  :^^  but  God  is  one.-^^ 


'  Under  the  term  "  seed,"  the  whole  posterity  of  Abraham  may  sometimes  be 
understood  ;  but  it  is  specially  referred  to  Him  who  was  by  excellence  the  Son  of 
Abraham,  for  in  Him,  not  in  the  entire  race,  all  nations  were  to  be  blessed.  The 
apostle  dwells  on  the  use  of  the  singular  number,  as  of  mysterious  import,  be- 
cause, although  the  plural  "  seeds"  was  not  usual,  yet  in  the  case  of  Abraham, 
from  whom  two  lines  of  children  descended,  it  might  have  been  used  as  in 
Sophocles'  Oed.  col.  599.  Since  all  his  descendants  were  not  included  in  the 
promise,  the  use  of  the  singular  number  was  remarkable.  The  custom  of  the 
Hebrews  to  attach  mysterious  importance  to  each  minute  circumstance  of  the 
sacred  narrative,  warranted  the  apostle  in  dwelling  on  this  peculiarity  of  expres- 
sion. 

^  G.  P.  "before."  Two  Uncial  manuscripts  have  the  simple  form,  as  in  the 
Vulgate. 

*  G.  P.  "  in  Christ."  The  Alexandrian  and  Vatican  manuscripts  have  not 
these  words. 

"*  Which  was  made  so  long  before,  and  entirely  independent  of  it. 

5  Why  was  it  enacted  ? 

^  G.  P.  "  added."  Schott  prefers  the  Vulgate  reading,  which  is  conformable 
to  three  Uncial  manuscripts. 

"^  To  prevent  them,  or  to  make  them  manifest.  "  Lest  the  Jews  should  live 
heedlessly,  and  fall  into  great  depravity,  the  law  was  laid  on  them  as  a  bridle, 
to  discipline  and  restrain  them,  and  to  prevent  their  transgressing,  if  not  all,  at 
least  some  of  the  commandments."     St.  Chrysostom. 

8  God. 

5  The  law  was  given  by  the  agency  of  angels. 

1°  Through  Moses. 

"  A  mediator  acts  between  two  parties,  whose  interests  and  feelings  he  seeks 
to  bring  into  harmony.  The  law  was  given  through  Moses,  who  pleaded  with 
God  for  the  people. 

'2  The  promises  of  God,  proceeding  from  His  own  goodness,  do  not  imply  the 
idea  of  a  mediator ;  God,  who  is  one,  accomplishing  what  he  promises.  The  apostle 
shows  that  the  promises  have  no  relation  to  the  law,  because  this  implies  the 
agency  of  Moses. 


362  THE    EPISTLE 

21.  Is  tlie  law  then  against  the  promises  of  God  ?  God  forbid. 
For  if  a  law  had  been  given  which  could  give  life/  truly  justice 
would  be  by  the  law. 

22.  But  the  Scripture  hath  shut  up  all  things  under  sin,^  that 
the  promise  by  faith  in^  Jesus  Christ  might  be  given  to  those 
who  believe. 

23.  But  before  faith  came,  we  were  kept  under  the  law,  shut  up 
unto  that  faith,  which  was  about  to  be  revealed.'* 

24.  Therefore  the  law  was  our  conductor^  in  Christ,^  that  we 
•may  be  justified  by  faith. 

25.  But,  when  the  faith  came,  we  are  no  more  under  a  conductor. 

26.  For  ye  all  are  children  of  God  by  the  faith  which  is  in 
Christ  Jesus. 

27.  For  as  many  of  you  as  have  been  baptized  in  Christ,  have 
put  on  Christ.'^ 

28.  There  is  neither  Jew  nor  Greek  :  there  is  neither  servant 

'  The  law  not  having  this  life-giving  power,  there  is  no  opposition  between  it 
and  the  Divine  promises,  since  it  did  not  profess  to  do  that  which  these  proclaim. 
If  it  had  such  power,  there  would  have  been  no  need  of  a  Redeemer. 

^  Declared  and  manifested  the  general  sinfulness  of  men.  Rom.  iii.  9.  "  The 
law  accomplished  these  two  things  :  it  taught  those  who  observed  it  a  moderate 
degree  of  virtue,  and  it  led  them  to  the  knowledge  of  their  sins."  St.  Chrysos- 
tom.  The  verb  expresses  the  driving  an  adversary  into  a  position  whence  there 
is  no  escape.     See  Raphelius. 

3  Lit.  "of." 

*  The  law  hemmed  in  the  Jews,  and  made  them  sensible  that  they  were  sinners, 
in  order  that  on  the  manifestation  of  CnnisT,  the  object  of  the  promises,  they 
might  conceive  faith  in  Him.  "  We  must  not  imagine,"  says  St.  Jerome,  "  that 
the  Scripture  is  the  cause  of  sin,  although  it  is  said  to  have  shut  up  all  in  sin ; 
but  the  commandment,  which  is  justly  given,  serves  rather  to  manifest  and  re- 
buke sin,  than  to  cause  it,  in  like  manner  as  a  judge  who  imprisons  wicked  men, 
is  not  the  cause  of  crime,  but  he  confines  them,  and  by  the  authority  of  his  sen- 
tence, he  declares  their  guilt,  leaving  it  to  the  clemency  of  the  sovereign  to  par- 
don them,  if  He  will." 

^  As  a  slave  who  conducted  children,  leading  them,  and  watching  over  them. 
The  term  does  not  mean  "  a  schoolmaster." 

6  G.  P.  "  unto  Christ." 

■^  Rom.  vi.  3.  You  have  been  incorporated  into  His  mystical  body,  and  made 
partakers  of  His  privileges,  as  Son  of  God.  "Why  did  he  not  say:  as  many  of 
you  as  have  been  baptized,  are  born  of  God  :  for  this  served  to  show  that  they 
were  children  of  God :  but  he  states  it  in  a  far  more  awful  way  :  for,  if  Christ  is 
the  Son  of  God,  and  you  have  put  Him  on,  having  the  Son  in  you,  and  being 
made  like  to  Him,  you  are  made  akin  to  Him,  and  of  the  same  character."  St. 
Chrysostom. 


TO    THE    GALATIANS.  363 

nor  freeman ;  there  is  neither  male  nor  female.^      For  all  of  you 
are  one  in  Christ  Jesus. 

29.  But  if  ye  he  of  Christ,  then  are  ye  the  seed  of  Abraham, 
heirs  according  to  promise. 


CHAPTER  IV. 

Before  the  birth  of  Christ,  the  Jeivs,  like  an. infant  heir,  were  under  the  laiv,  as  under  a 
conductor;  but  he  endeavours  to  recall  them  from  the  bondage  of  the  laiv,  since  they 
received  by  faith  the  adoption  of  sons  ;  and  he  mentions  with  what  fervour  they  had 
before  received  him  and  his  preaching ;  and  at  the  same  time  he  alleges  the  type  of  the 
sons  of  Abraham,  designating  the  two  covetiants :  on  which  occasion  he  shows  that  the 
partisans  of  the  law  tvill  be  cast  forth  from  the  inheritance  of  Christ. 

1.  Now  I  say  :  As  long  as  the  heir  is  a  child,^  he  diflfereth  no- 
thing from  a  servant,^  although  he  be  lord  of  all : 

2.  But  he  is  under  tutors  and  governors,''  until  the  time  ap- 
pointed by  the  father  :* 

3.  So  we  also,  when  we  were  children,  were  serving  under  the 
elements  of  the  world. ^ 

4.  But  when  the  fulness  of  time  came,^  God  sent  His  Son  made 
of  a  woman,*  made  under  the  law,^ 

1  These  distinctions  are  merged  in  the  common  character  of  children  of  God : 
*'  What  can  be  more  awful  than  these  words  ?  The  Gentile  and  the  Jew,  even  he 
who  was  before  a  slave,  bears  in  himself  the  impress,  not  of  an  angel  or  arch- 
angel, but  of  the  very  Lord  of  all,  and  exhibits  Christ  in  himself."  St.  Chry- 
sostom. 

2  A  minor.  ^  In  the  manner  in  which  he  is  treated. 

*  These  were  two  classes  of  domestics  charged  with  the  care  of  children.  The 
former  were  specially  charged  with  their  care,  as  guardians.  The  latter  class 
had  general  charge  of  the  household,  and  incidentally  of  the  children. 

5  The  law  fixes  the  time  of  majority;  but  each  father  determines  the  time  of 
domestic  dependence. 

6  The  rudiments  of  religion — the  multiplicity  of  rites  and  observances.  This 
may  be  understood  of  the  Jews.  The  Gentiles  also  served  the  visible  world,  mis- 
taking its  conspicuous  parts  for  divinities. 

''  The  maturity  of  the  human  race. 

8  The  supernatural  character  of  His  conception,  without  human  agency,  is 
intimated.  "  He  named  the  holy  and  blessed  mother  of  the  Lord  a  woman,  rather 
than  a  virgin ;  for  it  was  not  necessary  that  he  should  always,  as  it  were  cau- 
tiously and  timidly,  style  her  a  virgin,  since  woman  marks  rather  the  sex,  than 
sexual  intercourse."     St.  Jerome. 

3  Of  a  Jewish  mother. 


364  THE    EPISTLE 

5.  That  He  might  redeem^  those,  who  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons.^ 

6.  And  because  ye  are  sons,  God  hath  sent  the  Spirit  of  His 
Son^  into  your  hearts,  crying  :  Abba,  Father.^ 

7.  Therefore  he  is^  no  more  a  servant,  but  a  son :  and  if  a  son, 
heir  also  through  God.^ 

8.  But  then  indeed  not  knowing  God,  ye  served  those  who  by 
nature  are  not  gods. 

9.  But  now  after  ye  have  known  God,  yea,  are  known  of  God, 
how  turn  ye  again  to  the  weak  and  needy  elements,  which  ye 
desire  to  serve  again  V 

10.  Ye  observe  days,  and  months,  and  times,  and  years.^ 

11.  I  fear  you,^  lest  perhaps  I  bave  laboured  in  vain  among  you. 

12.  Brethren,  be  ye  as  I  am,^°  since  I  also  was  as  ye  :"  brethren, 
I  beseech  you :  ye  have  not  injured  me  at  all.^^ 

*  Buying  slaves  in  order  to  set  them  free. 

2  Enter  into  the  possession  of  our  privileges,  as  children  who  have  attained  to 
maturity. 

3  The  Holy  Ghost,  who  is  the  Spirit  of  the  Son,  as  well  as  of  the  Father, 
descends  into  the  hearts  of  the  faithful,  and  moves  them  to  pray. 

*  Addressing  God  with  filial  confidence.  St.  Augustin  observes  :  "  It  is  easily 
understood  that  he  used  two  words  of  two  different  languages,  having  the  same 
meaning,  on  account  of  the  entire  people,  which  was  called  to  the  unity  of  faith, 
from  among  the  Jews  and  Gentiles." 

5  G.  P.  "  thou  art." 

6  G.  P.  "heir  of  God  through  Christ."  The  Vulgate  reading  is  conformable 
to  the  Alexandrian  and  Vatican  manuscripts,  and  is  adopted  by  Lachmann. 

'  Jewish  rites,  or  heathenish  practices.  The  Galatians,  although  converts 
from  heathenism,  might  be  said  to  serve  anew  the  elements  of  the  world,  in 
embracing  Jewish  usages,  which  had  some  affinity  with  heathen  modes  of  wor- 
ship, or  practices.  Their  previous  service  to  the  elements — to  material  nature 
— had  been  idolatrous :  they  were  now  about  to  regard  them  in  an  erroneous 
light.  "Here,  addressing  such  of  the  Gentiles  as  had  believed,  he  says,  that 
even  this  is  idolatry,  even  the  observance  of  days,  and  that  a  heavier  punish- 
ment awaits  it,  wherefore  he  called  them  not  gods  by  nature,  but  elements."  St. 
Chrysostom. 

8  As  the  law  prescribed.  "Some  one,"  observes  St.  Jerome,  "  may  say  :  If 
it  be  vmlawful  to  observe  days,  and  months,  and  seasons,  and  years,  that  we  incur 
the  same  guilt,  observing  the  fourth  day  of  the  week,  and  the  Parasceve,  and  the 
Lord's  day,  and  the  Lent  fast,  and  the  festival  of  Easter,  and  the  solemnity  of 
Pentecost,  and  various  local  festivals  established  in  honour  of  the  martyrs.  To 
which  it  may  be  simply  answered,  that  we  do  not  observe  the  same  di^ys  as  the 
Jews." 

^  He  feared  for  them.  '°  Free  from  attachment  to  Jewish  rites. 

"  Attached  to  them.  '2  They  had  done  him  no  personal  injury. 


TO    THE    GALATIANS.  365 

13.  And  je  know  how  through^  weakness  of  the  flesh  I  preached 
to  you  heretofore  :^   and  your  temptation  in  my  flesh^ 

14.  Ye  despised  not,  nor  rejected  ;^  but  ye  received  me  as  an 
angel  of  God,  as  Christ  Jesus.^ 

15.  Where  then  is  your  blessedness  ?^  For  I  bear  witness  to 
you,  that  were  it  possible,  ye  would  have  plucked  out  your  eyes, 
and  given  them  to  me.^ 

16.  Am  I  then  become  your  enemy,  telling  you  the  truth  ?^ 

17.  They^  are  zealous  for  you,  not  well  ;^*'  but  they  would  ex- 
clude you,"  that  ye  may  be  zealous  for  them.^ 

'  The  appearance  of  the  apostle  was  lowly,  and  likely  to  disgust  proud  men. 
St.  Jerome  states  that  he  is  believed  to  have  suffered  some  bodily  affliction,  when 
he  first  preached  to  the  Galatians.  Some  of  the  Corinthians  despised  him  on  ac- 
count of  it,  but  the  Galatians  received  him  with  deep  reverence.  St.  Chrysostom 
and  St.  Augustin  understand  him  to  speak  of  the  persecutions  which  he  endured, 
notwithstanding  which  the  Galatians  clung  to  him. 

2  Formerly,  on  his  first  visit  to  them. 

^  G.  P.  "my  temptation,  which  was  in  my  flesh."  Most  of  the  Uncial  manu- 
scripts support  the  Vulgate  reading,  which  is  adopted  by  Lachmann.  The  ap- 
pearance and  infirmities  of  the  apostle  were  a  trial  to  their  faith.  "  Yet  you 
were  not  scandalized,  nor  did  you  reject  me  on  account  of  my  sufferings  and 
persecutions."     St.  Chrysostom. 

^  Me  :  they  did  not  despise  the  trial,  but  regarded  it  as  providential. 
"  When  the  apostle  was  persecuted,  they  were  put  to  trial  whether  to  abandon 
him  through  fear,  or  embrace  him  with  love.  And  'ye  did  not  despise,'  he  says, 
'since  ye  regarded  that  trial  as  useful,  nor  did  ye  refuse  to  share  my  danger.'  " 
St.  Augustin. 

^  Faith  made  them  consider  the  apostle  as  speaking  by  His  authority.  It 
made  them  forget  the  individual,  that  they  might  think  only  on  Him  in  whose 
name  he  appeared. 

®  Which  you  had  on  your  first  conversion. 

■^  As  it  were  parting  with  what  was  most  precious.  It  was  a  proverbial  mode 
of  speech.     Matt.  v.  29. 

8  "  He  expresses  doubt  and  astonishment,  and  seeks  to  learn  from  them  the 
cause  of  the  change.  Is  it  because  I  spoke  to  you  the  truth  ?"  St.  Chrysostom. 
On  his  second  visit,  he  appears  to  have  stated  in  strong  terms  their  Christian 
liberty  from  the  legal  observances. 

9  Those  who  excited  the  people. 

'"  Z»\ov<rtv  C/udi;.  V.  iEmulantur  vos.  The  same  phrase  is  used  2  Cor.  x.  1,  2. 
The  apostle  had  zeal  for  the  faithful,  according  to  God ;  the  innovators  af- 
fected interest  for  their  happiness,  but  insincerely  and  inordinately.  "They 
envy  you,  wishing  to  make  you  carnal,  who  are  spiritual."  St.  Augustin. 
"  They  endeavour  to  deprive  you  of  perfect  knowledge,  and  to  substitute  false 
views,  for  no  other  end  than  that  they  may  occupy  the  place  of  teachers,  and  you 
who  are  now  more  elevated  than  they,  should  sit  as  disciples."     St.  Chrysostom. 

1'  To  deprive  you  of  the  liberty  and  privileges  of  Christians ;  as  it  were,  to  shut 
you  out  of  the  Church. 

"  That  you  may  become  their  adherents  and  supporters,  in  a  party  spirit. 


366  THE    EPISTLE 

18.  But  be  ye  zealous  for  good  in  a  good  thing  always  ;^  and 
not  only  when  I  am  jDresent  with  you. 

19.  My  little  children,  of  whom  I  am  in  labour^  again,  until 
Christ  be  formed  in  you.^ 

20.  And  I  would  be  with  you  now,  and  change  my  voice,''  for  I 
am  confounded  in  you.* 

21.  Tell  me,  ye  who  desire  to  be  under  the  law,  have  ye  not 
read^  the  law  ? 

22.  For  it  is  written  :  "  That  Abraham  had  two  sons,  one  by  a 
bondmaid,^  and  one  by  a  free  woman.  "^ 

23.  But  he  by  the  bondmaid,  was  born  according  to  the  flesh  f 
and  he  by  the  free  woman,  according  to  promise  :^° 

24.  Which  things  were  said  by  allegory."  For  these  are^  two 
covenants.  One  indeed  on  Mount  Sina,  gendering  to  bondage, 
which  is  Agar ;" 

^  G.  P.  "But  it  is  good  to  be  zealously  affected  always  in  a  good  thing."  Many 
manuscripts  contain  the  reading  of  the  Vulgate,  in  the  imperative.  The  apostle 
urges  them  to  cherish  constant  uniform  zeal,  whether  he  be  absent  or  present. 
"  He  intimates  that  his  absence  was  the  cause  of  these  disorders."  St.  Chrysos- 
tom.  He  is  thought  to  play  upon  the  term,  using  it  first  for  the  interested  and 
inordinate  zeal  of  judaizing  teachers,  and  afterwards  for  well-directed  zeal. 

^  This  is  an  affecting  image  of  his  affliction  at  their  partial  defection,  and  his 
struggles  to  restore  them  to  correct  sentiments.  The  Greek  word  expresses  the 
pains  of  parturition.  "He  brings  them  forth  anew,  on  account  of  the  dangers  of 
seduction,  by  which  he  sees  them  troubled."     St.  Augustin. 

^  Until  they  be  fully  enlightened  with  His  doctrine,  and  animated  with  His 
Spirit.  "  Until  they  reach  the  measure  of  the  age  of  the  fulness  of  Christ,  that 
they  may  no  longer  be  moved  by  every  wind  of  doctrine."     St.  Augustin. 

*  St.  Jerome  compares  him  to  a  physician  who  has  recourse  to  severe  remedies, 
when  milder  have  been  applied  without  success.  St.  Chrysostom  explains  it  as 
if  he  wished  to  shed  tears  in  their  presence. 

^  Perplexed  what  to  think  of  them,  or  of  their  future  course. 

^  G.  P.  "do  ye  not  hear  the  law?"  The  Vulgate  reading  is  found  in  five 
Uncial  manuscripts. 

'  Gen.  xvi.  15. 

8  lb.  xxi.  2. 

8  In  the  ordinary  course  of  nature. 

'"  Conformably  to  prophecy,  and  out  of  the  course  of  nature. 

"  Lit.  "  which  things  are  allegorized."  The  events  were  real,  but  they  served 
as  types  of  future  things.  "What  he  says,  is  this:  this  history  not  only  de- 
clares the  facts  which  are  recorded,  but  announces  others."     St.  Chrysostom. 

12  They  are  allegorically  such. 

"  G.  P.  "For  this  Agar  is  Mount  Sinai  in  Arabia."  The  Vulgate  reading  is 
found  in  three  Uncial  manuscripts,  and  in  the  Latin  fathers  generally.  Agar, 
the  mother  of  Ismael,  was  a  figure  of  the  law  given  oil  Sina,  which  inspired  ser- 
vile fear,  and  produced  bondmen. 


TO    THE    GALATIANS.  367 

25.  For  Sina  is  a  mount  in  Arabia,  which  correspondeth  -with^ 
the  present  Jerusalem,^  and  serveth  with  her  children.^ 

26.  But  that  Jerusalem  which  is  above/  is  free,  which  is  our 
mother. 

27.  For  it  is  written :  "  Rejoice,  thou  barren,  which  bearest 
not :  break  forth,  and  cry,  thou  who  travailest  not,  for  many  are 
the  children  of  the  desolate  one,  rather  than  of  her  who  hath  a 
husband."^ 

28.  But  we,  brethren,  according  to  Isaac^  are  children  of  pro- 
mise. 

29.  But  as  then  he  who  was  born  according  to  the  flesh,  perse- 
cuted^, him  who  was  according  to  the  Spirit ;  so  now  also. 

30.  But  what  saith  the  Scripture  ?  Cast  forth  the  bondmaid, 
and  her  son :  for  the  son  of  the  bondmaid  shall  not  be  heir  with 
the  son  of  the  free  woman.^ 

31.  Therefore,  brethren,  we  are  not  children  of  the  bondmaid, 
but  of  the  free  woman  :^  with  the  liberty  wherewith  Christ  hath 
made  us  free. 


'  In  figure. 

2  The  synagogue. 

^  Her  followers. 

^  She  is  from  above,  and  the  better  portion  of  her  members  is  there. 

5  Isai.  liv.  1.  The  Church  of  the  Gentiles  is  thus  addressed,  in  contrast  with 
the  synagogue.  The  comparative  multitude  of  Christians  over  Jews  is  pointed 
to  by  St.  Jerome  as  the  fulfilment  of  this  prophecy.  "  Throughout  the  whole 
world  the  standard  of  the  cross  is  raised,  whilst  we  rarely  meet  with  a  Jew  in 
our  cities." 

®  Christians  are  not  the  carnal  descendants  of  Abraham,  but  his  heirs,  in  like 
manner  as  Isaac,  according  to  the  spirit  of  the  promise  made  to  him.  Rom, 
ix.  8. 

'  The  conduct  of  Ismael  must  have  been  extremely  harsh. 

^  Gen.  xxi.  10. 

9  G.  P.  commence  the  next  chapter  with  the  words  which  follow.  The  manu- 
scripts vary. 


368  THE    EPISTLE 


CHAPTER  V. 

He  who  seeks  to  be  justified  by  works  of  the  law,  is  deprived  of  all  share  in  the  merits  of 
Christ,  in  whom  neither  circumcision  nor  foreskin  is  of  any  avail,  but  living  faith. 
He  exhorts  them  therefore  to  guard  themselves  against  deceivers,  and  to  cherish  mutual 
love.  The  flesh,  which  is  always  in  opposition  with  the  Spirit,  impels  us  to  carnal 
works,  which  exclude  from  the  kingdom  of  heaven,  but  the  Spirit  produces  fruits, 
whereby  we  can  attain  to  it,  without  performing  the  works  of  the  law. 

1.  Stand,^  and  be  not  held  again  under  the  yoke  of  bondage.^ 

2.  Behold  I,  Paul,  tell  you,  that  if  ye  be  circumcised,  Christ 
shall  profit  you  nothing.^ 

3.  And  I  testify  again^  to  every  man  who  circumciseth  himself, 
that  he  is  a  debtor  to  do  the  whole  law/ 

4.  Ye  who  are  justified*'  in  the  law,  are  estranged  from  Christ/ 
ye  have  fallen  away  from  grace. ^ 

5.  For  we  in  spirit  by  faith  wait  for  the  hope^  of  justice. 


'  Stand  firm.     It  is  a  military  metaphor. 

2  The  Galatians,  being  Gentiles,  had  not  been  subject  to  the  Mosaic  law,  but 
they  had  been  enslaved  to  superstition.  The  apostle  exhorts  them  not  to  subject 
themselves  to  the  Jewish  ceremonial,  which  was  a  yoke  of  bondage.  "  In  saying : 
'Be  not  again,'  he  does  not  suppose  that  the  Galatians  had  previously  observed 
the  law,  but  he  intimates  that  idolatry  was  a  heavy  yoke.  By  undertaking  to 
observe  stated  times,  to  be  circumcised,  and  to  oifer  animal  sacrifices,  they  in  a 
measure  returned  to  the  same  observances  to  which  they  had  been  devoted  when 
idolaters.  For  they  say  that  the  Egyptian  priests,  and  the  Ismaelites  and 
Madianites  were  circumcised ;  and  we  know,  alas !  too  well  that  the  Gentiles 
observed  days,  months,  and  years."     St.  Jerome. 

^  To  submit  to  circumcision,  as  to  a  rite  necessary  for  their  salvation,  was  to 
dishonour  Chkist,  as  if  His  sacrifice  were  insufficient,  "so  that  they  placed  their 
hope  of  salvation  in  the  circumcision  of  the  flesh."     St.  Augustin. 

■•  Moreover.     In  addition  to  the  declaration  just  made. 

^  The  voluntary  adoption  of  this  rite  implied  the  obligation  to  observe  the 
whole  legal  ceremonial. 

^  Who  seek  to  be  justified — who  place  your  hopes  of  justification  in  its  obser- 
vance. 

''St.  Jerome  explains  the  Greek  term  as  meaning:  "You  have  ceased  from 
the  work  of  Christ  ;"  intimating  that  they  had  forfeited  their  hope  in  Him. 

^  Forfeited  the  grace  already  received.  The  amissibility  of  grace  is  here 
plainly  declared. 

^  The  object  of  hope,  the  glory  of  heaven,  of  which  justice  is  the  pledge. 
"Faith,"  says  St.  Chrysostom,  "is  sufficient  to  impart  to  us  the  Spirit,  and 
through  it  justice,  and  many  and  great  blessings." 


TO    THE    GALATIANS.  369 

6.  For  in  Christ  Jesus  neither  circumcision  availetli  anything, 
nor  the  foreskin ;  but  faitli,  which  worketh  bj  charity.^ 

7.  Ye  did  run  well :  who  hath  hindered  you,^  not  to  obey  the 
truth  ? 

8.  This  persuasion  is  not  from  Him  who  calleth  you.^ 

9.  A  little  leaven  corrupteth  the  whole  lump.'* 

10.  I  have  confidence  in  you  in  the  Lord,  that  ye  will  be  of  no 
other  mind  'J  but  he  who  troubleth  you,''  shall  bear  the  judgment/ 
whosoever  he  be. 

11.  And  I,  brethren,  if  yet  I  preach  circumcision,  why  do  I  yet 
suffer  persecution  ?^     Then  is  the  scandal  of  the  cross  made  void.'' 

12.  I  would  that  they  who  trouble  you  may  be  even  cut  off.^° 

13.  For  ye,  brethren,  are  called  to  liberty :"  only  give  not  the^ 
liberty  as  an  occasion  to  the  flesh,^^  but  by  the  charity  of  the 
Spirit  serve  one  another.^'* 

'  "As  faith  without  works  is  dead,  according  to  the  apostle  James,  so  good 
works  without  faith  are  regarded  as  dead.  Those  then  who  do  not  believe  in 
Christ  and  yet  are  moral  men,  what  have  they  but  virtuous  works  ?"    St.  Jerome. 

2  Thrown  an  obstacle  in  the  way,  by  persuading  them  not  to  follow  the  truth 
originally  delivered  to  them. 

^  God  who  called  them  to  the  faith. 

^  G.  P.  "leaveneth."  St.  Jerome  approves  of  this  reading.  See  also  1  Cor. 
V.  6.    The  persuasion  of  the  necessity  of  circumcision  corrupted  their  whole  faith. 

^  Than  is  conformable  to  the  original  teaching. 

®  By  novel  doctrines. 

''  Condemnation  of  God. 

^  The  apostle  shows  from  the  persecution  which  he  suffered  on  the  part  of  the 
Jews,  that  he  had  not  preached  the  necessity  of  circumcision,  as  otherwise  they 
would  not  have  been  so  hostile  to  him.  St.  Augustin  supposes  that  the  new 
teachers  alleged  that  he  was  secretly  of  their  opinion.  St.  Chrysostom  also 
thinks  that  he  was  charged  with  preaching  circumcision,  because  in  some  circum- 
stances he  allowed  or  enjoined  it. 

5  The  doctrine  of  the  cross — of  redemption  through  Christ  crucified — which 
was  a  stumbling-block  to  the  Jews — was  undermined  by  those  who  taught  that 
ceremonial  works  were  necessary.  "This  means,"  says  St.  Chrysostom,  "the 
obstacle  and  impediment  is  taken  away,  if  it  be  as  you  say :  for  the  cross  was 
not  so  much  a  stumbling-block  to  the  Jews,  as  the  doctrine  that  they  need  not 
observe  their  national  laws." 

'"  Charity  and  zeal  require  the  excision  of  false  teachers  from  the  Church, 
which  they  seek  to  corrupt. 

•1  From  the  yoke  of  the  Mosaic  law. 

'2  That  liberty  to  which  you  are  called — your  liberty. 

"  To  carnal  views  or  affections.  "  On  hearing  the  name  of  liberty,  do  not 
imagine  that  you  can  sin  with  impunity."     St.  Augustin. 

"  Render  mutual  services  by  love  inspired  by  the  Spirit  of  God.  "He  that 
serves  through  love,  serves  freely,  and  obeys  God  without  pain,  doing  through 

24 


370  THE    EPISTLE 

14.  For  all  the  law^  is  fulfilled  in  one  word  :^  "  Thou  shall  love 
thy  neighbour  as  thyself." 

15.  But  if  ye  bite  and  devour^  one  another,  see  that  ye  be  not 
consumed  by  one  another. 

16.  And  I  say :  Walk  ye  in  the  Spirit,  and  ye  shall  not  accom- 
plish the  lusts  of  the  flesh.'' 

17.  For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh :  for  these  are  contrary  one  to  another,  so  that 
ye  do^  not  whatsoever  things  ye  will. 

18.  But  if  ye  are  led  by  the  Spirit,  ye  are  not  under  the  law.^ 

19.  And  the  works  of  the  flesh  are  manifest,  which  are^  forni- 
cation, uncleanness,  lasciviousness,  luxury, 

20.  Idolatry,  witchcraft,^  enmities,  contentions,  rivalries,  wrath, 
quarrels,  disputes, ^°  sects," 

21.  Envying,  murders,  drunkenness,  revellings,  and  the  like :  of 


love  what  he  is  taught  to  do,  not  performing  through  fear  what  he  is  forced  to 
do."     St.  Augustin. 

'  Regarding  others.  The  apostle  insists  on  fraternal  charity,  which  was  endan- 
gered by  the  disputes  about  Jewish  ceremonies.  "  He  intimates  that  contention 
and  strife,  ambition  and  arrogance  were  the  causes  of  this  error,  for  the  lust  of 
ruling  is  the  mother  of  heresies."     St.  Chrysostom. 

2  Sentence — commandment. 

^  By  detraction  and  calumny.  "Through  this  vice  of  contention  and  evfvy, 
pernicious  disputes  were  fomented  among  them,  they  speaking  ill  of  one  another, 
and  each  one  seeking  his  own  glory,  and  a  vain  victory,  by  which  disputes  the 
community  was  torn  asunder,  being  divided  into  parties."     St.  Augustin. 

'^  A  carnal  life  is  incompatible  with  the  Christian  profession. 

''  P.  "  cannot  do."  The  Christian  sometimes  fails  to  do  what  he  is  prompted 
by  the  Spirit  of  God  to  undertake  :  and  he  experiences  in  himself  the  rebellion 
of  sinful  appetite,  from  which  he  would  wish  to  be  free.  "  Some  think  that  the 
apostle  here  denies  that  we  are  endowed  with  free  will,  not  understanding  that 
this  is  said  to  them,  in  case  they  neglect  to  use  the  grace  of  faith,  which  they 
have  received :  if  then  they  will  not  use  it,  they  cannot  do  the  things  which  they 
will."     St.  Augustin. 

^  Subject  to  the  ceremonial  law:  "  He  who  has  the  Spirit  in  the  proper  man- 
ner, extinguishes  thereby  every  evil  desire,  for  being  converted  from  such  things, 
he  does  not  need  the  aid  of  the  law."     St.  Chrysostom. 

'  G.  P.  "  adultery."     This  is  rejected  by  critics  as  an  interpolation. 

^  These  various  species  of  impurity  are  strictly  works  of  the  flesh. 

3  Witches  professed  to  produce  extraordinary  effects  by  herbs  and  incantations. 
The  vices  here  enumerated  are  styled  carnal,  because  the  Scripture  denotes  every- 
thing appertaining  to  corrupt  nature  by  the  term  flesh. 

'"  All  offences  against  mutual  love  are  here  pointed  out. 

"  G.  P.  "heresies."     Secta  in  Latin  may  bear  the  same  meaning. 


TO    THE    GALATIANS.  371 

which  I  foretelP  you,  as  I  have  before  said :  that  they  who  do 
such  things  shall  not  obtain  the  kingdom  of  God. 

22.  But  the  fruit  of  the  Spirit  is  charity,  joy,  peace,  patience, 
mildness,  goodness,  long  suffering, 

23.  Meekness,   faith,  modesty,  continence,  chastity.     Against 
such  there  is  no  law.^ 

24.  But  they  who  are  of  Christ,  have  crucified  their  fiesh^  with 
the  vices^  and  the  lusts. 

25.  If  we  live  by  the  Spirit,  let  us  walk  also  by  the  Spirit.^ 

26.  Let  us  not  become  vain-glorious,  challenging*^  one  another, 
envying  one  another. 


CHAPTER  VI. 

The  neighbour  is  to  he  corrected  with  hziviility :  regard  is  not  to  be  had  to  praise :  we 
must  always  do  well,  that  in  due  time  we  may  reap  eternal  life.  He  again  warm 
them  to  guard  against  deceivers,  who  although  they  urge  the  observance  of  the  law,  do 
not  themselves  observe  it.  Paul  glories  in  Christ  crucified  alone,  in  reference  to  whom 
neither  circumcision,  nor  prepuce,  matters  anything. 

1.  Brethren,  if  even  a  man  be  engaged^  in  any  fault,^  ye  who 


'  G.  ■jrfoxiyct.     V.  prtedico. 

2  Laws  are  made  to  restrain  the  wicked.  1  Tim.  i.  8.  "As  horses  easily 
guided  and  moving  freely  need  not  the  whip,  so  also  the  soul  which  practises 
virtue  through  the  impulse  of  the  Spirit  needs  not  the  warning  of  the  law."  St. 
Chrysostom. 

^  G.  P.  "  the  flesh."  Denying  its  evil  inclinations :  "  Whence  did  they  crucify 
it,  unless  by  that  chaste  fear  abiding  for  ever  and  ever,  whereby  we  take  care 
not  to  offend  Him  whom  we  love  with  all  our  heart,  all  our  soul,  all  our  mind  ?" 
St.  Augustin. 

*  G.  To/c  7rxd->ifAi<rt.     This  here  denotes  irregular  affections  and  passions. 

5  Let  our  conduct  be  conformable  to  our  profession.  Let  us  act  under  the 
guidance  of  the  Spirit,  who  is  the  source  of  our  spiritual  life. 

^  The  Greek  term  expresses  the  calling  forth  of  others  to  competition  in  some 
effort.  "Altogether  splendidly  and  with  truly  Divine  order,  after  he  instructed 
them  to  guard  against  those  by  whom  they  were  led  away  to  the  bondage  of  the 
law,  he  is  solicitous  lest  being  more  enlightened,  and  wishing  to  reply  to  the 
calumnies  of  carnal  men,  they  indulge  contentions,  and  through  a  desire  of  vain- 
glory become  slaves  to  vain  desires,  whilst  they  are  free  from  the  burdens  of  the 
law."     St.  Augustin. 

■^  Caught,  led  away  by  passion,  surprised  into  a  fault. 

^  The  term  signifies  a  fall,  or  transgression. 


372  THE     EPISTLE 

are   spiritual/  correct^  him  in  a  spirit  of  gentleness,    considering 
thyself,^  lest  thou  also  be  tempted, 

2.  Bear  ye  one  another's  burdens,"*  and  so  ye  shall  fulfiP  the 
law  of  Christ. 

3.  For  if  any  man  think  himself  to  be  something,  whereas  he  is 
nothing,  he  deceiveth  himself.*^ 

4.  But  let  every  man  prove^  his  own  work,  and  so  he  will  have 
glory  in  himself  only,  and  not  in  another. 

5.  For  every  one  shall  bear  his  own  burden.^ 

6.  And  let  him  who  is  instructed^  in  the  word  communicate  to 
him  who  instructeth  him,^°  in  all  good  things." 

7.  Be  not  deceived :  God  is  not  mocked. 

'  Such  as  were  truly  animated  by  the  Spirit  of  God.  "  Nothing  so  truly  mani- 
fests a  spiritual  man  as  the  way  in  which  he  treats  his  delinquent  brother,  when 
he  seeks  to  correct,  rather  than  insult  him,  and  aids  rather  than  rebukes  him." 
St.  Augustin. 

2  Set  him  right.  St.  Jerome  writes  on  this  passage:  "Let  the  spiritual  man 
show  a  spirit  of  gentleness  and  meekness  in  the  correction  of  sin :  let  him  not 
hope  to  correct  the  delinquent  by  rigour,  anger,  austerity,  but  let  him  entice  him 
by  the  assurance  of  salvation :  to  confirm  the  promise  of  pardon,  let  him  use  the 
testimony  of  Christ,  who  invites  those  who  are  weighed  down  by  the  burden  of 
the  law  and  of  their  sins,  to  take  His  sweet  yoke  and  light  burden,  that  they 
may  learn  that  He  is  humble,  and  mild,  and  meek  of  heart,  and  that  they  may 
find  rest  for  their  souls." 

3  The  apostle  addresses  the  individual,  who  undertakes  to  correct  his  offend- 
ing brother.  This  enallage  of  number  is  frequent  with  Hellenistic  writers.  St. 
Augustin  observes  :  "  Nothing  moves  us  to  compassion  for  others,  so  effectually 
as  the  consideration  of  our  own  danger." 

■*  The  faults  and  imperfections. 

^  G.  P.  "and  so  fulfil."  The  Vatican  manuscript  and  the  ancient  versions 
generally  have  the  future  tense.  "The  law  of  love  is  certainly  meant."  St. 
Augustin. 

^  This  is  a  reason  why  we  should  be  lenient  in  reproof.  If  we  think  ourselves 
better  than  others,  whose  frailty  is  manifest,  we  deceive  ourselves,  since  it  is  to 
Divine  grace  that  our  exemption  from  the  like  faults  should  be  principally 
ascribed.  "He  who  is  spiritual,  and  yet  has  not  pity  for  his  neighbour,  but 
despises  him  as  lower  than  himself,  deceives  himself,  since  he  knows  not  that  the 
law  of  the  Spirit  obliges  us  to  love  one  another."  St.  Jerome. 
,  "^  The  term  is  applied  to  the  trial  of  metals.  Each  one  should  diligently  exa- 
mine his  own  acts  and  motives,  and  refer  his  work,  with  fear,  to  the  judgment  of 
God,  not  seeking  glory  from  men. 

*  At  the  judgment. 

^  Lit.  "the  catechumen." 

'0  The  catechist. 

"  Of  the  necessaries  of  life.  The  apostle  directs  the  faithful  to  share  with 
their  teachers  of  their  abundance. 


TO    THE    GALATIANS.  373 

8.  For  what  things  a  man  shall  sow,  those  also  shall  he  reap. 
For  he  who  soweth  in  his  flesh,  of  the  flesh  shall  also  reap  corrup- 
tion :^  but  he  who  soweth  in  the  Spirit,  of  the  Spirit  shall  reap 
everlasting  life.^ 

9.  And  doing  good,^  let  us  not  faint,^  for  not  fainting,*  we  shall 
reap  in  due  time. 

10.  Therefore  whilst  we  have  time,  let  us  do  good  to  all,  but 
especially  to  those  of  the  household  of  the  faith.^ 

11.  See  in  w^hat  characters^  I  have  written  to  you,  with  my 
hand.* 

12.  For  whosoever  desire  to  please  in  the  flesh,^  these  force  you 
to  be  circumcised,  merely,  that  they  may  not  sujQfer  the  persecution 
of  the  cross  of  Christ.^" 

18.  For  neither  do  they  who  are  circumcised,  observe  the  law, 
but  they  will  have  you  to  be  circumcised,  that  they  may  glory  in 
your  flesh." 

14.  But  far  be  it  from  me  to  glory,  save  in  the  cross  of  our 


'  Ruin — damnation.     This  is  understood  of  such  as  yield  to  their  passions. 

^  The  proverb  is  here  applied  to  the  generous  Christian,  who,  under  the  im- 
pulse of  the  Spirit  of  God,  gives  to  his  instructor  a  portion  of  his  worldly  goods. 

'^  He  speaks  specially  of  almsgiving,  or  contributing  to  the  support  of  their 
teachers. 

■•  Let  us  not  grow  weary. 

^  If  we  do  not  give  up,  and  fall  away.  Perseverance  is  necessary  to  secure 
the  reward. 

®  Charity  is  due  to  all :  but  in  the  dispensation  of  alms,  the  special  relations 
in  which  we  stand  to  the  faithful  should  be  particularly  regarded.  "  He  orders 
us  to  give  alms  even  to  Jews  and  Gentiles,  but  with  due  regard  to  order."  St. 
Chrysostom. 

''  The  term  may  be  understood  of  the  form  of  the  letters,  which  St.  Chrysostom 
supposes  was  imperfect,  the  apostle  not  being  accustomed  to  write. 

^  St.  Augustin  thinks  that  he  subscribed  it  with  his  own  hand,  because  some 
had  sent  letters  to  the  Thessalonians  in  his  name,  as  is  indicated  elsewhere. 
Some  think  that  he  only  wrote  these  last  verses  ;  but  St.  Chrysostom  is  of  opi- 
nion that  through  special  solicitude  for  the  Galatians,  he  wrote  the  entire  letter. 
It  was  customary  to  employ  amanuenses,  as  writing  was  then  laborious,  and 
practised  by  a  hired  class.  Others,  even  well  educated,  scarcely  wrote,  unless 
in  extraordinary  circumstances,  to  show  special  regard,  or  give  solemnity  to  the 
expression  of  their  sentiments. 

^  The  advocates  of  circumcision. 

'"  To  appease  the  Jews. 

"  Boast  of  having  induced  you  to  submit  to  circumcision. 


374  THE     EPISTLE     TO     THE     GALATIANS. 

Lord  Jesus  Christ,^  through  whom  the  world  is  crucified  to  me, 
and  I  to  the  world.^ 

15.  For  in  Christ  Jesus  neither  circumcision  availeth  anything, 
nor  foreskin,  but  a  new  creature.^ 

16.  And  whosoever  shall  follow  this  rule,^  peace  on  them,  and 
mercy,  and  on  the  Israel  of  God.^ 

17.  From  henceforth,  let  no  man  be  troublesome  to  me  :*'  for  I 
hear  the  marks  of  the  Lord  Jesus  in  my  body.^ 

18.  The  grace  of  our   Lord  Jesus   Christ  with  your  spirit, 
brethren.     Amen.^ 


'  As  the  source  of  grace  and  salvation,  to  the  exclusion  of  circumcision,  or 
legal  observances. 

2  The  corrupt  world  was  renounced  by  him  through  love  of  Christ.  He 
regarded  it  with  the  horror  with  which  a  crucified  culprit  was  regarded.  He 
himself  was  on  this  account  abhorred  by  the  enemies  of  Christ. 

3  Renovation  of  heart  and  spirit  by  faith  and  love.  This  is  the  creation,  or 
work,  of  the  Divine  Spii'it. 

^  Lit.  "  canon."  The  doctrine  here  laid  down  is  likened  to  a  plummet  used 
by  builders,  or  to  a  carpenter's  level. 

^  On  those  who  are  Israelites  by  faith. 

^  Let  no  one  annoy  me  with  disputes  about  the  ceremonial  law,  since  I  bear 
in  my  body  the  marks  of  my  devotedness  to  Christ. 

^  "Stigmata,"  as  St.  Augustin  teaches,  were  marks,  or  brands,  which  slaves 
bore  on  their  bodies.  Some,  of  whom  Herodotus  speaks,  1.  ii.,  by  receiving  a 
brand  of  an  idol  on  their  bodies,  were  regarded  as  sacred,  so  that  no  one  ven- 
tured to  touch  them  irreverently.  The  apostle  refers  to  his  scars,  he  having  been 
scourged  and  beaten  for  Christ.  "  If  any  one  saw  a  soldier  coming  from  the 
ranks,  with  the  blood  streaming  from  his  wounds,  could  he  suspect  him  of  cow- 
ardice and  treachery,  whilst  he  bore  in  his  body  the  evidence  of  his  bravery  ?" 
St.  Chrysostom.  "  Perhaps,  also,"  says  St.  Jerome,  "he  who  macerates  his  body 
and  brings  it  into  subjection,  lest  preaching  to  others,  he  himself  be  found  repro- 
bate, bears  the  stigmata  of  the  Lord  Jesus  in  his  body." 

*  G.  P.  "  unto  the  Galatians,  written  from  Rome."     This  is  net  authentic. 


INTRODUCTION 


TO  THE  EPISTLE  TO  THE  EPHESIANS. 


Ephesus,  the  metropolis  of  Asia  Minor,  a  city  famed  for  the 
Temple  of  Diana,  and  for  commerce,  received  the  knowledge  of  the 
Christian  faith  by  the  preaching  of  the  apostle  Paul,  who  visited 
it  for  the  first  time  about  the  year  53,  on  his  way  to  Jerusalem. 
He  afterwards  spent  there  three  years,  preaching  at  first  in  the 
synagogue,  then  in  the  school  of  the  philosopher  Tyrannus,  and 
elsewhere,  God  confirming  his  preaching  by  stupendous  miracles, 
wrought  even  by  the  instrumentality  of  handkerchiefs  and  aprons, 
which  had  touched  his  body.  The  tumult  of  the  silversmiths,  whose 
gain  by  making  shrines  of  Diana  was  endangered,  forced  him  to 
depart,  after  he  had  suffered  much  from  his  persecutors ;  but  he 
continued  his  solicitude  for  that  church,  whose  clergy  he  called  to 
Miletus,  when  he  subsequently  visited  that  city  on  his  way  from 
Macedonia  to  Jerusalem,  giving  them  the  most  solemn  and  touch- 
ing admonitions. 

This  letter  was  written  about  the  year  62,  when  the  apostle  was, 
the  first  time,  a  prisoner  at  Rome.  It  was  directed  to  guard  the 
faithful  against  the  errors  of  the  Oriental  philosophy,  and  of 
judaizing  teachers :  the  Jews  being  numerous  in  this  city,  in  which 
also  they  had  a  synagogue.  From  Chaldea  a  system  had  spread 
to  the  cities  of  Minor  Asia,  which  undertook  to  explain  the  crea- 
tion and  government  of  the  universe,  by  means  of  subordinate 
divinities  and  angelic  intelligences.  The  deities  were  conceived  as 
purely  spiritual,  but  the  creation  was  ascribed  to  subordinate 
spirits,  clothed  with  matter,  who  were  called  5r)|xioupyoi,  in  reference 
to  that  act,  and  xotrjxoxpesTops?,  as  rulers  of  the  world.  The  higher 
divinities  were  regarded  as  the  source  of  all  things,  and  their  ful- 
ness and  perfection  were  expressed  by  the  term  irXspwfxa.   A  regular 


376  INTRODUCTION. 

gradation  of  being  was  acknowledged,  and  the  intermediate  beings 
between  pure  intelligences  and  matter  were  believed  to  pervade 
the  atmosphere,  exercising  power  over  human  aflfairs,  and  bearing 
to  the  deities  the  supplications  of  men.  The  terms  principalities, 
or  rulers,  powers,  and  angels,  were  employed  to  designate  them. 
This  system  was  apparently  a  perversion  of  the  ancient  tradition 
of  the  creation,  and  of  the  order  of  Divine  Providence,  in  which 
the  angels  serve  in  dependence  on  the  Supreme  Being.  It  led  to 
many  superstitious  practices,  its  votaries  affecting  sometimes  a  high 
degree  of  spirituality,  which  made  them  abhor  the  use  of  flesh 
meats  and  matrimonial  intercourse,  whilst  they  fancied  they  could 
control  human  events  by  invoking  these  spirits,  and  performing 
certain  rites  in  their  honour.  The  attempt  to  ingraft  this  false 
philosophy  on  Christianity  led  to  the  errors  of  the  Gnostics,  whose 
system  concerning  eons  is  so  unintelligible  at  the  present  day.^ 

Converts  from  Judaism  generally  retaining  a  strong  attachment 
to  the  ceremonial  observances,  endangered  the  integrity  of  faith 
by  urging  the  Gentile  converts  to  adopt  them.  The  apostle  had 
in  view  to  guard  against  all  adulteration  of  the  saving  doctrine  of 
Christ,  from  whatsoever  source  it  might  arise,  and  therefore  stated 
in  the  strongest  terms  the  blessing  of  which  we  are  partakers, 
through  the  pure  mercy  of  God,  who  in  His  eternal  counsels  de- 
creed our  call  to  faith  and  salvation.  The  dignity  of  Christ  is 
particularly  insisted  on,  He  being  the  head  in  whom  all  must  unite, 
whether  they  be  the  spirits  in  heaven,  or  the  redeemed  on  earth, 
and  who  is  far  above  all  mere  creatures,  however  sublime  their 
appellations  and  attributions  may  be,  not  only  in  this  life  but  in 
the  world  of  spirits.  From  a  state  of  sin  and  perdition  Gentiles 
and  Jews  are  called  to  grace  and  salvation  through  Him,  who  has 
cast  down  the  wall  which  separated  the  two  great  divisions  of  the 
human  family,  to  make  of  them  one  people. 

'  See  Hug,  Einleitung,  vol.  ii.  c.  ii.  n.  131. 


THE   EPISTLE 

OF   BLESSED   PAUL   THE  APOSTLE   TO 
THE    EPHESIANS. 


CHAPTER  L 

The  apostle  blesses  God  for  the  many  arid  great  favours  bestowed  on  the  elect  through 
Christ  His  Son;  and  thanks  God  for  the  faith  and  love  of  the  Ephesians  for  their 
neighbours,  praying  that  they  may  attain  to  perfect  wisdom;  shoioing  also  the  ex- 
altation of  Christ  after  His  resurrection,  He  being  established  head  over  the  whole 
Church. 

1.  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  to  all 
the  saints  who  are  at  Ephesus,  and  faithfuP  in  Christ  Jesus. 

2.  Grace  to  you  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

3.  Blessed  he~  God,  and  the  Father^  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  every  spiritual  blessing^  in  heavenly 
things^  in  Christ. 

'  The  article  not  being  prefixed  to  this  noun,  it  should  be  understood  of  the 
same  persons  who  before  are  styled  saints. 

2  Praised.     2  Cor.  i.  3  ;  1  Peter  i.  3. 

3  G.  0  S-so?  K!i/  TTXTvp.  This  may  be  rendered,  according  to  the  above  rule,  "  the 
God  and  Father  of  our  Lord  Jesus  Christ,"  as  it  is  understood  by  St.  Chrysos- 
tom:  "  Behold  the  God  of  Him,  who  became  incarnate  :  but  if  you  will  not  so 
understand  it,  at  least  Father  of  the  Word,  who  is  God."  It  may  also  be  ren- 
dered :  "  Blessed  be  God,  who  is  the  Father  of  our  Lord,"  &c.,  since  Hellenistic 
writers  often  use  the  conjunction  instead  of  a  relative  pronoun  by  way  of  expla- 
nation. 

*  Bestowed  every  supernatural  favour.  There  is  a  paronomasia,  or  play  on 
words,  according  to  Oriental  taste. 

^  Gifts  from  heaven,  elevating  us  to  a  supernatural  position,  and  preparing  U3 
for  heaven. 


378  THE     EPISTLE 

4.  As  He  chose  us  in  Him  before  the  foundation  of  the  world,^ 
that  we  should  be  holy  and  blameless  in  His  sight  in  love  :^ 

5.  Who  predestined  us  to  the  adoption  of  children^  through 
Jesus  Christ  unto  Himself,  according  to  the  purpose  of  His  will/ 

6.  To  the  praise  of  the  glory  of  His  grace,  by  which  He  made 
us  accepted*  in  His  beloved  Son,*" 

7.  In  whom  we  have  redemption  through  His  blood,  the  forgive- 
ness of  sins  according  to  the  riches  of  His  grace, 

8.  Which  hath  abounded  in  us^  in  all  wisdom  and  prudence : 

9.  To  make  known^  to  us  the  mystery  of  His  will,  according  to 
His  good  pleasure,  which  He  purposed^  in  Him,^° 

10.  In  the  dispensation"  of  the  fulness  of  times,^  to  re-establish^^ 
in  Christ  all  things  which  are  in  heaven,  and  which  are  on  earth, 
in  Him : 


1  The  decrees  of  God  are  eternal,  for  He  is  essentially  unchangeable.  He 
mercifully  chose  to  call  men  to  the  faith,  through  the  merits  of  Christ,  which  He 
foresaw.  "This,"  observes  St.  Jerome,  "appertains  to  the  foreknowledge  of 
God,  to  whom  all  future  things  are  present,  and  all  things  are  known  before  they 
are  done." 

2  This  may  be  referred  to  the  Divine  choice.     Through  love  He  chose  us. 

^  Our  call  to  the  faith,  and  to  baptism,  which  makes  us  children  of  God,  pro- 
ceeded from  His  eternal  decree,  or  predestination.  By  our  free  will  we  concur 
to  the  execution  of  this  decree,  by  assenting  to  the  faith.  "To  have  become 
virtuous,  and  to  have  believed,  and  come  to  the  Church,  was  indeed  the  grace  of 
Him  who  called  us,  but  it  was  our  act  likewise."     St.  Chrysostom. 

*  His  free  and  merciful  decree.  St.  Chrysostom  explains  it  as  implying  on  the 
part  of  God  an  intense  desire  of  our  salvation. 

5  G.  6;^«o(Ta)3-£v.     V.  gratificavit.    Benefited  ;  made  us  agreeable  in  His  sight. 
"  He  not  only  delivered  us  from  sin,  but  also  made  us  lovely."      St.  Chrysostom. 
«G.  P.  omit  "Son." 
"^  G.  P.  "wherein  he  hath  abounded  towards  us." 

*  G.  P.  "having  made  known." 

3  The  good  pleasure  of  God  is  the  free  choice  of  His  own  goodness.  Its 
exercise  towards  fallen  man  is  grounded  on  the  merits  of  our  Lord  Jesus  Christ. 

'"  G.  P.  "  in  Himself."     Rather  in  Christ. 

"  G.  e/f  aix.ovo/uisi.v.     This  here  signifies  the  plan  for  man's  salvation. 

'2  The  time  which  God  decreed  for  its  execution,  after  the  lapse  of  so  many  ages 
from  the  fall  of  man. 

1^  To  fill  heaven  with  redeemed  souls,  prepared  on  earth  by  grace  and  Divine 
gifts  for  its  happiness.  The  Greek  term  implies  literally  to  place  again  under 
one  head.  St.  Chrysostom  says:  "He  gave  one  head  to  all,  Christ  according 
to  the  flesh,  both  to  angels  and  men :  that  is,  both  to  angels  and  to  men  He  gave 
one  government ;  to  these  indeed  what  was  according  to  the  flesh,  to  those  God 
the  Word." 


TO    THE    EPHESIANS.  379 

11.  In  whom -we  also  have  been  called  by  lot,^  being  predestined 
according  to  the  purpose  of  Him,  who  worketh  all  things  accord- 
ing to  the  counsel  of  His  will,^ 

12.  That  we  who  have  before  hoped  in  Christ,^  may  be  to  the 
praise  of  His  glory: 

13.  In  whom  ye  also,  when  ye  had  heard  the  word  of  truth  (the 
Gospel  of  your  salvation),  in  whom^  also  believing,  ye  w-'i'C  i5?^aled* 
with  the  Holy  Spirit  of  promise,*' 

14.  Who  is  the  earnest^  of  our  inheritance,  unto  the  redemption 
of  the  purchase,*  unto  the  praise  of  His  glory. 

15.  Wherefore  I  also,  hearing  of  your  faith,  which  is  in  the  Lord 
Jesus,  and  love^  towards  all  the  saints, 

16.  Cease  not  to  give  thanks  for  you,  making  remembrance  of 
you  in  my  prayers  : 

17.  That  God,  of  our  Lord  Jesus  Christ^"  the  Father  of  glory," 

'  The  term  signifies  to  obtain  by  lot,  as  was  customary  in  dividing  portions. 
It  here  means  we  have  happily  obtained  a  share  with  Christ  in  His  kingdom  on 
earth. 

2  All  things  are  regulated  by  the  eternal  counsels  of  God.  The  gifts  of  grace, 
the  call  to  the  faith,  and  the  actual  sanctification  of  believers,  were  decreed  from 
eternity,  according  to  His  wise,  just,  and  merciful  will.  "  Since  no  one  is  saved 
without  the  act  of  his  own  will,  for  we  have  free  will.  He  wills  us  to  will  what  is 
good,  that  when  we  will  it,  He  Himself  may  will  to  fulfil  His  counsel  in  us."  St. 
Jerome. 

^  The  earlier  converts — or  rather  the  converts  from  Judaism,  who  had  looked 
forward  to  His  coming. 

''  This  repetition  of  the  relative  pronoun  is  ascribed  by  St.  Jerome  to  the  ardour 
of  the  apostle. 

5  Marked,  consecrated.  ^  Who  had  been  promised. 

■^  This  is  the  force  of  the  Greek  term,  as  explained  by  St.  Chrysostom  and  St. 
Jerome. 

8  This  obscure  phrase  may  mean  the  redemption  effected  for  us,  or  the  redemp- 
tion of  the  purchased  inheritance,  the  heavenly  kingdom.  The  grace  of  the  Holy 
Ghost  is  an  earnest  of  future  glory.  The  obscurity  of  the  text,  in  this  and  other 
places,  can  only  be  removed  by  a  conjectural  and  free  translation,  on  which  the 
Vulgate  does  not  easily  venture. 

9  "  Love"  is  wanting  in  the  Alexandrian  and  Vatican  manuscripts,  and  in  the 
copy  used  by  St.  Jerome. 

1°  G.  6  3-e5c  T«t/  Kupiov.  Lit.  "  the  God  of  our  Lord  Jesus  Chkist,  the  Father  of 
glory."  The  Vulgate  punctuation  refers  "Father"  to  the  preceding  words,  appa- 
rently through  a  fear  of  shocking  piety  by  the  obvious  reading  of  the  text :  but 
Christ  called  the  Father:  "  My  God,  My  God,"  on  the  cross,  and  when  directing 
Magdalen  to  announce  His  resurrection  to  the  brethren,  designated  Him,  "My 
God  and  your  God."  This  is  easily  understood  of  His  human  nature,  as  above 
explained  by  St.  Chrysostom,  I  have,  nevertheless,  retained  the  punctuation  of 
the  Vulgate.  "  The  glorious  Father. 


380  THE     EPISTLE 

may  give  you  the  spirit  of  wisdom  and  revelation/  in  the  know- 
ledge of  Him  :^ 

18.  The  eyes  of  your^  heart  illuminated,^  that  ye  may  know 
what  is  the  hope  of  His  call/  and  what  the  riches  of  the  glory  of 
His  inheritance  in  the  saints/ 

19.  And  what  is  the  exceeding  greatness  of  His  power  towards 
us,  who  "bdieve  according  to  the  operation  of  the  power  of  His 
strength,'' 

20.  Which  He  wrought  in  Christ,  raising  Him  up  from  the 
dead,  and  setting  at  His  right  hand  in  the  heavenly  places,^ 

21.  Ahove  all  principality,  and  power,  and  might,  and  domi- 
nation, and  every  name^  which  is  named  not  only  in  this  world, 
but  also  in  that  to  come. 

22.  And  He  hath  put  all  things  under  His  feet :''°  and  He  hath 
given  Him"  head  over  all  the  Church,^ 

23.  Which  is  His  body,  and  the  fulness  of  Him^^  Avho  is  filled^" 
all  in  all. 


'  Disclosing  the  great  mysteries  of  faith. 

2  That  you  may  know  Him  perfectly. 

3  G.  P.  "understanding."  "It  is  plain  that  mpSi-jir,  which  is  supported  by 
numerous  manuscripts  of  various  recensions,  as  also  versions,  fathers,  and  ancient 
commentators,  is  the  true  reading,  and  the  JtAvota.;  arose  from  a  marginal  gloss." 
Bloomfield. 

"*  This  may  depend  on  the  previous  verb,  or  be  an  accusative  absolute.  He 
prays  that  God  may  fill  their  eyes  with  heavenly  light.  Milton  has  borrowed 
this  phrase:   "with  inward  eyes  illuminated."     Samson,  1689. 

3  What  blessings  His  call  of  them  to  the  faith  leads  them  to  hope  for. 

^  The  riches  of  His  glorious  inheritance  reserved  for  the  saints. 

■^  Infra  iii.  7.  According  to  the  punctuation  of  the  Vulgate,  our  faith  is  said 
to  be  in  accordance  with  His  powerful  operation,  or  the  result  of  it.  The  two 
nouns  employed  in  the  text,  which  are  of  similar  import,  serve  to  give  intense- 
ness  to  the  expression.  The  apostle  desires  us  to  know  by  Divine  light  how  great 
and  powerful  is  the  operation  of  God  on  our  minds  and  hearts,  by  which  we  are 
led  to  conceive  faith,  and  are  sanctified. 

^  The  Divine  power,  manifested  in  the  resurrection  and  glory  of  Christ,  en- 
courages us  to  hope  for  grace  and  salvation. 

^  Every  power — every  being.  This  seems  directed  against  those  who  imagined 
the  angels  to  be  superior  to  Christ. 

»"  Ps.  viii.  8.  "  To  be. 

'2  Triumphant  as  well  as  militant. 

'^  Partaking  of  His  gifts:  "  The  body  is  the  fulness  of  the  head.  Through  all 
the  members,  therefore.  His  body  is  filled  up."     St.  Chrysostom. 

'*  Christ  fills  all  with  His  influence  and  grace.  The  verb  may  be  rendered 
actively  as  being  in  the  middle  tense. 


TO    THE    EPHESIANS.  381 


CHAPTER  II. 

Those  tvho  ivere  before  dead  in  sin  have  been  restored  to  life  by  Christ,  not  by  their  oivn 
works,  but  gratuitously  through  faith.  He  shows  that  the  Gentiles,  who  before  were 
strangers  to  the  Divine  promises,  have  become  fellow-citizens  of  the  saints  through 
Chi'isf,  by  faith,  which  is  a  gift  of  God,  and  that  they  have  the  same  foundation  as 
the  patriarchs  and  prophets. 

1.  And  you/  when  ye  were  dead  by  your^  offences  and  sins,^ 

2.  Wherein  ye  once  walked''  according  to  the  course^  of  this 
world,  according  to  the  prince  of  the  power  of  this  air,^  the 
Spirit,  who  now  worketh  in  the  children  of  unbelief,^ 

3.  Among  whom  also  we  alP  lived^  in  time  past  in  the  lusts  of 
our  flesh,  doing  the  will  of  the  flesh,  and  of  the  thoughts,^"  and  we 
were  by  nature'^  children  of  wrath,^'^  as  even  the  rest  :^^ 

4.  But"  God,  who  is  rich  in  mercy,  through  His  great  love, 
wherewith  He  hath  loved  us, 

'  Coloss.  ii.  13.  This  first  sentence  in  the  text  is  in  the  accusative  case, 
governed,  it  would  appear,  by  the  verb  in  the  fifth  verse,  where  it  is  repeated. 

2  G.  P.  have  not  the  pronoun,  which,  however,  is  found  in  most  manuscripts 
and  versions. 

"  The  former  may  mean  lighter  transgressions  through  frailty ;  the  latter, 
grievous  crimes. 

*  Lived  habitually. 

^  The  Greek  term  diZv  generally  signifies  a  period,  or  age;  but  in  its  connexion 
here  it  must  mean  evil  maxims  and  usages.  Sisculum  in  Latin  bears  this  sense. 
"Corrumpere  et  corrumpi  saculum  vocatur."  Tacitus,  Germanicus  c.  xix.  It 
may  have  reference  to  the  philosophical  system,  which  prevailed  among  them, 
and  which  was  inefi"ectual  in  subduing  the  human  passions. 

^  The  prince  having  power  of  the  air.  The  chief  demon  is  thus  described,  be- 
cause he  exercises  a  secret  but  great  power  in  the  atmosphere. 

"^  This  spirit  is  the  prince  just  mentioned,  although  the  noun  is  not  in  the  same 
case,  the  apostle  sometimes  neglecting  grammatical  accuracy.  He  exercises 
great  power  over  unbelievers,  and  also  over  those  who  are  refractory. 

^  Jews.     The  apostle  speaks  in  general. 

3  The  term  implies  habitual  conduct. 

1°  This  may  be  referred  to  lusts,  as  distinguishing  the  internal  from  the  ex- 
ternal acts. 

"  On  account  of  our  fallen  condition,  which  gave  occasion  to  actual  sin. 

'2  Sinners  subject  to  Divine  wrath  on  account  of  our  crimes.  "We  all  did 
things  deserving  of  vengeance."     St.  Chrysostom. 

13  The  Gentiles. 

i"*  "  But."  St.  Jerome  is  of  opinion  that  this  particle,  which  breaks  the  sen- 
tence, was  foisted  in  by  some  copyist,  or  that  the  apostle,  in  the  ardour  of  his 
zeal,  neglected  this  inaccuracy  of  speech. 


382  THE     EPISTLE 

5.  Even  wlien  we  were  dead  in  sins,  hath  given  us  life  together 
with  Christ,  (by  whose^  grace  ye  are  saved.) 

6.  And  hath  raised  us  up,  and  seated  us  together^  in  heavenly 
places  in  Christ  Jesus  : 

7.  That  He  might  show  in  the  ages  to  come^  the  abundant 
riches  of  His  grace,  in  kindness  towards  us  in  Christ  Jesus. 

8.  For  by  grace  ye  are  saved"*  through  faith,  and  that  not  of 
yourselves  :  for  it  is  the  gift  of  God, 

9.  Not  of  works,  that  no  man  may  glory. 

10.  For  we  are  His  workmanship,  created  in  Christ  Jesus,*  in 
good  works,  which  God  hath  prepared,  that  we  should  walk  in 
them.^ 

11.  Wherefore  be  mindful,  that  ye  were  Gentiles  formerly  in 
the  flesh,''  ye  who  are  called  foreskin*  by  that  which  is  called 
circumcision  in  the  flesh,  made  by  hand  '? 

12.  That  ye  were  at  that  time  without  Christ,  estranged  from 
the  society^"  of  Israel,  and  strangers  to  the  covenants,"  not  having 
the  hope  of  the  promise,  and  without  God^  in  this"  world. 


'  The  relative  pronoun  is  wanting  in  G.  P.,  but  is  found  in  four  Uncial  manu- 
scripts. 

2  With  Christ.  Our  life  by  grace  is  the  commencement  of  that  eternal  life, 
in  -which  we  shall  reign  with  Christ  in  heaven.  He  is  said  to  have  already  ac- 
complished that  of  which  by  the  gifts  already  bestowed,  He  has  given  us  the 
assurance. 

3  In  all  future  time. 

*  Delivered  from  sin,  and  placed  in  the  way  of  salvation, 

5  Faith  and  sanctification  being  Divine  gifts,  the  justified  believer  is  a  work 
of  God,  who  gives  him  a  supernatural  existence,  by  enabling  him  to  believe  and 
obey.  "  He  here  insinuates  regeneration  :  for  it  is  truly  a  new  creation."  St. 
Chrysostom. 

^  The  good  works  of  the  believer  are  divinely  prepared,  since  he  is  moved  by 
grace  to  perform  them.  "  Not  to  begin  only,  but  to  walk  in  them:  for  we  need 
constant  virtue,  continued  to  our  death."     St.  Chrysostom. 

■^  By  your  natural  birth. 

^  Contemptuously,  because  not  circumcised. 

9  They  were  so  called  by  the  Jews.  The  apostle,  by  adding  the  epithet 
"made  by  hand,"  insinuates  that  circumcision  of  the  spirit  gives  us  the  privi- 
leges of  children  of  God. 

'"  The  system  of  government — the  polity. 

"  The  covenant  of  mercy  so  often  renewed  by  God.  Some  read,  "the  cove- 
nants of  the  promise."     The  apostle  speaks  of  their  former  state  as  heathens. 

'2  Practically  ignoring  the  true  God. 

'»G.  P.  "the." 


TO    THE    EPHESIANS.  383 

13.  But  now  in  Christ  Jesus,  ye  who  once  were  afar  off,  are 
made  nigh  in^  the  blood  of  Christ. 

14.  For  He  is  our  peace,^  who  hath  made  both  one,^  and  de- 
molishing the  middle  wall  of  partition,''  enmity  in  His  flesh,* 

15.  Making  void  the  law  of  commandments  in  decrees,^  that 
He  may  make  in  Himself  two  into  one  new  man,^  making  peace, 

16.  And  may  reconcile  both  in  one  body  to  God  by  the  cross, 
killing  enmity  in  Himself.^ 

17.  And  coming  He  preached  peace  to  you,  who  were  afar  off,^ 
and  peace  to  those  who  were  near:^° 

18.  For  through  Him  we  both  have  access  in  one  spirit"  to  the 
Father. 

19.  Now  therefore  ye  are  not  strangers  and  foreigners  ;^^  but  ye 
are  fellow-citizens  of  the  saints,'^  and  ye  are  domestics  of  ^'^  God, 

20.  Built  upon  the  foundation  of  the  apostles  and  prophets,^*  the 
chief  corner  stone  being  Christ  Jesus  Himself, 


'  Through. 

2  Our  peacemaker. 

"  Jews  and  Gentiles. 

■*  This  contains  an  allusion  to  the  wall  of  the  temple,  which  separated  it  from 
the  court  of  the  Gentiles. 

5  He  destroyed  enmity.  This  may  be  taken  in  apposition  with  the  law,  about 
to  be  mentioned,  and  may  be  governed  by  the  verb  which  follows. 

■^  Both  terms  seem  to  be  used  to  qualify  the  law.  Its  various  prescriptions  are 
designated  by  them.  St.  Jerome,  however,  understands  the  latter  term  of  the 
evangelical  dogmas  which  Christ  substituted  to  the  ceremonial  observances. 

"^  The  distinctions  of  heathen  and  Jew  were  to  be  absorbed  in  the  Christian 
character. 

*  G.  h  duTce.  V.  in  ipso.  P.  "thereby."  In  Himself  Christ  slew  enmity, 
destroying  the  principle  of  separation  by  offering  Himself  a  victim  for  all. 

^  Gentiles. 

'"  Jews. 

"  As  children  sanctified  by  the  Spirit  of  God,  and  animated  with  filial  confi- 
dence.    Rom.  V.  2. 

'-  Sojourners.     The  proselytes  may  be  alluded  to. 

13  Living  under  the  same  government. 

'■*  You  belong  to  the  family — you  are  inmates  of  the  house. 

'*  The  Gentile  converts,  becoming  associated  with  the  Jews,  were  made  sharers 
in  their  privileges  as  descendants  of  the  patriarchs,  and  depositaries  of  the  pro- 
phecies. The  Church  of  the  Gentiles  was  built  on  this  foundation ;  it  was  not  an 
institution  altogether  new.  "  Observe,  that  we  have  been  enrolled  in  the  same 
city  as  the  Jews  generally,  and  even  with  the  holy  and  great  men,  Abraham, 
Moses,  and  Elias."     St.  Chrysostom. 


384  THE     EPISTLE 

21.  In  whom  all  the  building  framed  together^  groweth  into  a 
holy  temple  in  the  Lord, 

22.  In  whom  ye  also  are  built  together  for  a  dwelling  of  God  in 
spirit.^ 


CHAPTER  III. 

Paul  taught  this  mystery,  revealed  to  the  prophets  and  apostles,  that  the  Gentiles 
through  Christ  loordd  be  partakers  of  the  promises  of  God ;  to  whom  he  prays  that 
they  may  he  strengthened  in  spirit,  and  being  ivell  rooted  in,  charity,  may  be  fully 
taught  the  Divine  mysteries. 

1.  For  this  cause  I  Paul,  the  prisoner^  of  Jesus  Christ,  for 
you  Gentiles,*^ 

2.  If,  however,  ye  have  heard^  the  dispensation^  of  the  grace 
of  God,^  which  is  given  me  for  you : 

3.  That  according  to  revelation  the   mystery  was  made  known^ 
to  me,  as  I  have  written  before  briefly,^ 

4.  As  ye  reading  may  perceive  my  understanding^"  in  the  mys- 
tery of  Christ,^^ 


'  Built  up  in  compact  form. 

2  The  faithful  are  individually  temples  of  God,  -whilst  all  belong  to  the  great 
temple,  which  is  the  Church.     They  are  spiritually  His  habitation. 

^  A  prisoner  at  Rome.  "  I  do  not  style  Paul  blessed,  because  he  heard  un- 
utterable things,  so  much  as  on  account  of  his  chains :  I  do  not  esteem  him 
blessed,  for  having  been  snatched  up  to  the  third  heaven,  but  I  call  him  blessed 
for  his  chains."     St.  Chrysostom. 

■*  To  procure  their  salvation. 

^  This  does  not  always  imply  doubt,  it  is  an  indirect  affirmation.  They  had 
heard  of  his  extraordinary  call  to  the  apostolic  office,  and  had  listened  to  his 
preaching ;  but  all  had  not  fully  appreciated  the  blessing. 

^  The  office  of  dispenser — the  apostolic  charge. 

''  This  here  means  the  apostleship.     See  Romans  i.  5. 

^  G.  P.  "  He  made  known  unto  me."  The  Vulgate  reading  is  adopted  by 
Schott,  as  having  the  general  support  of  antiquity. 

^  This  appears  to  refer  to  the  preceding  part  of  this  epistle.  The  Greek  might 
be  rendered  "  shortly  before  :"  but  there  is  no  other  foundation  for  believing  that 
the  apostle  had  already  written  to  the  Ephesians,  although  St.  Chrysostom  con- 
jectures that  he  may  have  done  so. 

"*  Knowledge. 

"  The  incarnation  and  redemption. 


TO    THE    EPHESIANS.  385 

5.  Which  to^  other  generations  was  not  made  known  to  the  sons 
of  men,  as  it  is  now  revealed  to  His  holy  apostles^  and  prophets^ 
in  spirit/ 

6.  That  the  Gentiles  should  be  co-heirs,  and  of  the  same  body, 
and  partakers  of  His  promise  in  Christ  Jesus^  by  the  Gospel,^ 

7.  Whereof  I  was  made  a  minister  according  to  the  gift  of  the 
grace  of  God/  which  is  given  me  according  to  the  operation  of 
His  power. 

8.  To  me  the  least  of  all  saints  is  this  grace  given,  to  preach 
among  the  Gentiles  the  unsearchable  riches*  of  Christ, 

9.  And  to  enlighten  all,  what  is  the  dispensation^  of  the  mys- 
tery hidden  during  ages'°  in  God,  who  created  all  things :" 

10.  That  the  manifold  wisdom  of  God  may  be  known  to  princi- 
palities, and  powers  in  heavenly  places  through  the  Church. ^^ 

11.  According  to  the  eternal  purpose"  which  He  formed"  in 
Christ  Jesus  our  Lord : 

'  G.  P.  "in."  Modern  critics  expunge  this  preposition,  on  the  general  autho- 
rity of  ancient  manuscripts.  The  mystery  was  not  known  to  past  generations — 
to  the  men  of  past  ages.  These  are  two  forms  of  expressing  the  same  idea. 
"  The  apostles  indeed  spoke  of  it ;  but  they  did  not  know  it  accurately,  since  not 
even  the  apostles  after  they  had  heard  of  it,  understood  it,  for  it  far  surpassed 
human  understanding,  and  the  general  expectation."     St.  Chrysostom. 

2  He  designates  as  holy  his  colleagues,  who  were  sent  by  Christ  when  He  was 
on  earth. 

^  Of  the  New  Covenant. 

■*  The  article  not  being  used,  the  text  may  mean  the  spirit  of  man,  enlightened 
no  doubt  by  the  Holy  Spirit.  «  q_  p_  omit  "  Jesus." 

®  The  call  of  the  Gentiles  to  be  members  of  the  Church,  is  expressed  in  these 
ways.  They  were  to  inherit  with  the  Jews  the  blessing  promised  to  their  ances- 
tors: they  were  to  be  members  of  the  same  mystical  body,  and  to  share  in  the 
fulfilment  of  the  promises. 

'  The  apostleship. 

*  His  goodness,  grace,  mercy,  which  cannot  be  fully  conceived. 

s  G.  P.  "  Fellowship."     The  Vulgate  reading  is  now  received  by  critics  as 
supported  by  the  best  manuscripts,  among  others  by  that  of  St.  Chrysostom.    The 
term  signifies  economy,  plan,  counsel. 
'"  G.  uTTo  Tcev  et'iMtaiv.     V.  a  sseculis. 

"  G.  P.  "by  Jesus  Christ."  These  words  are  rejected  by  critics,  as  destitute 
of  support  from  ancient  manuscripts. 

'2  The  wisdom  of  God,  as  manifested  in  the  Church  of  Christ,  is  displayed  to 
the  contemplation  of  the  heavenly  spirits,  who  admire  what  they  never  could 
have   conceived,  the   Divine  condescension  for  the  salvation  of  man.     Earthly 
principalities  and  powers  also  hear  the  announcement  of  the  Divine  mysteries. 
"*  Lit.  "purpose  of  ages." 

'*  His  eternal  counsel  was  to  be  executed  through  the  Redeemer. 

25 


386  THE    EPISTLE 

12.  In  whom  we  have  boldness  and  access  with  confidence,  by 
the  faith  of  Him  :^ 

13.  Wherefore  I  desire^  that  ye  faint  not  in^  my  tribulations'* 
for  you  :  which  is  your  glory. 

14.  For  this  cause  I  bend  my  knees*  to  the  Father  of  our  Lord 
Jesus  Christ,*' 

15.  From  whom  every  paternity^  in  heaven  and  on  earth  is 
named, 

16.  That  He  would  give  you  according  to  the  riches  of  His 
glory,^  to  be  strengthened  with  power  by  His  Spirit  in  .the  inner 
man,^ 

17.  That  Christ  may  dwell  by  faith  in  youi»  hearts :  ye  being 
rooted  and  founded  in  charity,^" 

18.  That  ye  may  be  able  to  comprehend  with  all  the  saints,  what 
is- the  breadth,  and  length,  and  height,  and  depth:" 

19.  To  know  also  the  love  of  Christ  which  passeth  knowledge,^ 
that  ye  may  be  filled  to  the  whole  fulness  of  God.^^ 

20.  Now  to  Him  who  is  able  to  do  all  things  more  abundantly 
than  we  ask,  or  understand,  according  to  the  power  which  worketh 
in  us, 

21.  To  Him  glory  in  the  Church  and  in  Christ  Jesus  for  all 
generations,  world  without  end."     Amen. 


1  In  Him. 

2  I  beg  you. 

'^  On  account  of. 

■*  The  sufferings  which  the  apostle  had  endured  at  Ephesus  for  the  faith,  were 
calculated  to  dishearten  the  weak,  although  in  themselves  they  were  glorious  to 
religion. 

5  In  prayer. 

6  "  Of  our  Lord  Jesps  Christ."  St.  Jerome  was  of  opinion  that  these  words 
are  not  genuine.     They  are  wanting  in  the  three  chief  manuscripts. 

■^  All  authority. 

8  His  glorious  riches — His  abundant  grace. 

9  To  be  inwardly  strengthened,  and  made  perfect. 

'"  As  deep-rooted  trees  not  easily  shaken,  as  buildings  on  a  solid  foundation. 

^'  Of  the  Divine  mystery. 

'2  To  know  it  in  some  degree. 

^^  That  you  may  receive  His  gifts  abundantly. 

^*  This  text  contains  a  double  expression  to  denote  eternal  duration.  In  this 
epistle  the  apostle  uses  terms  which  were  used  by  the  votaries  of  the  Oriental 
philosophy,  and  which  the  Gnostics  afterwards  employed  in  their  vain  systems  of 
eons,  pleroma,  &c. 


TO    THE    EPHESIANS.  387 


CHAPTER  IV. 

He  exhorts  them  to  unity  of  spirit,  showing  that  Christ  had  given  different  gifts  to  dif- 
ferent persons,  and  had  instituted  in  the  Church  various  orders,  to  continue  until  the 
end  of  the  world,  for  the  building  up  of  His  body :  he  admonishes  them,  therefore,  to  put 
off  the  old  man,  and  put  on  the  new  man,  and  explains  the  properties  of  each:  and  he 
also  admonishes  them,  that,  whilst  abiding  in  the  body,  they  keep  far  from  those  who 
being  blinded  in  mind,  follow  without  restraint  the  lusts  of  the  flesh,  and  that  they 
adopt  neio  habits  of  life,  condemning  their  former  habits. 

1.  I  therefore,  the  prisoner^  in  the  Lord,  beseech  you  to  walk 
worthy  of  the  vocation  wherewith  ye  are  called,^ 

2.  With  all  humility,  and  meekness,  with  patience,  bearing  with 
one  another  in  charity, 

3.  Careful  to  keep  the  unity  of  the  Spirit^  in  the  bond  of 
peace. 

4.  One  body  and  one  spirit,  as  ye  are  called  in  one  hope  of 
your  calling.^ 

5.  One  Lord,  one  faith,  one  baptism. 

6.  One  God,*  and  Father  of  all,  who  is  above  all,  and  through 
all,  and  in  us*"  all. 

7.  But  to  every  one  of  us  is  given  grace,  according  to  the  mea- 
sure of  the  gift  of  Christ." 

8.  Wherefore  he^  saith  :  "  Ascending  on  high  He  led  captivity 
captive:^  He  gave  gifts  to  men."^° 

'  Supra  ch.  iii.  1. 

^  1  Cor.  vii.  27 ;  Philip,  i.  27.     To  the  faith. 

^  The  article  is  used  in  the  text.  The  Divine  Spirit  inspires  a  love  of  unity, 
and  binds  together  the  faithful  in  peace  and  love.  Rom.  xii.  10.  St.  Jerome 
observes:  "This  passage  bears  strongly  on  heretics,  who  destroying  and  cor- 
rupting the  bond  of  peace,  imagine  that  they  have  unity  of  spirit,  which  is 
only  preserved  by  the  bond  of  peace.  For  when  we  all  do  not  speak  alike,  but 
one  says,  '  I  belong  to  Paul ;'  another,  '  I  am  of  Apollo ;'  another,  '  I  am  for 
Cephas,'  we  divide  the  unity  of  the  Spirit,  and  tear  it  in  pieces." 

*  The  gloi-y  of  heaven. 

5  Mai.  ii.  10. 

8  G.  P.  "you."     All  critics  now  prefer  the  Vulgate  reading. 

■^  As  He  pleases.     Rom.  xii.  8  ;  1  Cor.  xii.  11 ;  2  Cor.  x.  13. 

8  The  Psalmist.     Ps.  Ixvii.  19. 

3  G.  P.  "  and."     Schott  marks  it  as  doubtful. 

'0  The  Psalmist  has :  "Thou  hast  received  gifts  in  men."  St.  Jerome  says 
that  the  apostle,  writing  after  the  foundation  of  so  many  churches  throughout 


388  THE     EPISTLE 

9.  Now  that  He  ascended,  what  is  it  but  that  He  also  descended 
first  into  the  lower  parts  of  the  earth  ?^ 

10.  He  who  descended  is  the  same  also  who  ascended  above  all 
the  heavens,  that  He  might  fill  all  things.^ 

11.  And  He  gave^  some  indeed  apostles,  and  some  prophets,^ 
and  some  evangelists,^  and  others  pastors  and  teachers'^ 

12.  For  the  perfecting  of  the  saints''  for  the  work  of  the  mi- 
nistry,* for  the  building  up  of  the  body  of  Christ  f 

13.  Until  we  all  meet  into  the  unity  of  faith,  and  of  the  know- 
ledge of  the  Son  of  God,^°  to  a  perfect  man,  to  the  measure  of  the 
age  of  the  fulness  of  Christ  ;" 

14.  That  we  may  no  more  be  children,^^  tossed  to  and  fro,  and 

the  world,  chose  rather  to  refer  to  the  gifts  which  He  bestowed.  He  received 
testimonies  of  submission  from  them,  as  a  conqueror  from  a  subdued  people, 
and  He  bestowed  gifts  with  a  munificent  hand. 

1  The  earth  itself  may  be  understood  to  be  the  lower  parts  of  creation,  to 
which  the  Son  of  God  descended.  After  his  death,  he  descended  to  the  rest- 
ing-place of  the  saints,  and  led  them  forth  to  His  kingdom.  "  Our  Lord,"  says 
St.  Jerome,  "  descended  to  hell,  to  lead  forth  in  triumph  the  souls  of  the  saints, 
which  were  there  detained." 

2  Manifesting  everywhere  the  fruits  of  His  death. 

3  "  That  the  Father  and  the  Son  are  the  same  God  is  most  manifestly  proved 
from  this  passage,  since  what  Chkist  is  here  said  to  have  established,  God  the 
Father,  in  the  first  epistle  to  the  Corinthians,  is  stated  to  have  done."  St. 
Jerome. 

*  Prophets,  according  to  St.  Jerome,  here  mean  "those  who  rebuke  and  dis- 
criminate the  unbelievers  and  the  ignorant;"  men  divinely  enlightened,  and 
made  acquainted  with  the  secrets  of  the  human  heart.  They  were  not  a  class, 
but  individuals  specially  favoured. 

5  Persons  specially  devoted  to  the  preaching  of  the  Gospel,  in  conjunction  with 
the  apostles. 

^  Bishops,  "who  were  charged  with  the  care  of  the  whole  people."  St.  Chry- 
sostom.     They  were  at  once  shepherds  of  the  flock,  and  teachers. 

■^  To  lead  the  faithful  to  the  perfect  discharge  of  their  Christian  duties. 

8  Entrusted  to  the  apostles,  pastors,  and  others. 

9  To  build  up  the  mystical  body — the  Church. 

1°  The  object  of  the  ministry  left  by  Christ  is  to  bring  all  to  this  unity  of  faith, 
to  this  same  knowledge  of  Him,  so  that  each  believer  may  be  a  perfect  man,  and 
attain  to  maturity  in  Christ. 

"  This  phrase  means  the  full  age  of  the  believer.  When  we  first  profess  the 
faith,  we  embrace  all  revealed  truth :  our  further  instruction  serves  to  give  us  a 
more  distinct  perception  of  each  doctrine,  and  to  render  it  our  rule  of  conduct. 
"  He  here  means  by  age,  perfect  knowledge."     St.  Chrysostom. 

'2  But  mature  men.  Children  easily  believe  what  is  said  by  each  one,  and  so 
change  their  views,  when  they  are  differently  instructed.  Two  similitudes  are 
here  combined :  that  of  children,  and  tempest-tost  mariners.  The  state  of  the 
disciples  of  philosophy  might  well  be  likened  to  either.  The  mature  Christian 
does  not  suffer  himself  to  be  moved  from  the  truth  as  it  is  in  Christ. 


TO    THE    EPHESIANS.  389 

carried  about  with  every  wind  of  doctrine  in  the  wickedness^  of 
men,  in  craft^  according  to  the  contrivance^  of  error. "^ 

15.  But  doing  the  truth^  in  love,  we  may  grow^  in  all  things^^ 
in  Him,  who  is  the  head,  Christ  : 

16.  From  whom  the  whole  body,  fitted  together  and  connected 
by  every  joint  which  supplieth,  according  to  the  operation  in  the 
measure  of  each  member,**  maketh  the  increase  of  the  body  to  the 
building  of  itself  in  love. 

17.  This  I  say,  therefore,  and  I  testify^  in  the  Lord,  that  ye 
walk  no  longer,  as  even  the^°  Gentiles  walk  in  the  vanity  of  their 
mind," 

18.  Having  their  understanding  darkened,  being  estranged  from 
the  life  of  God^^  by  the  ignorance  Avhich  is  in  them,  on  account  of 
the  blindness  of  their  heart, 

19.  Who  despairing,^^  have  given  themselves  up  to  lascivious- 
ness,  to  the  working  of  all  uncleanness,  with  greediness." 

1  The  Greek  teVm  denotes  the  throw  of  dice,  and  refers  to  cheating  as  prac- 
tised by  gamblers. 

2  Subtle  arts. 

^  G.  Tuv  fxi^oii'ii±v.     V.  circumventionem.     Artful  mode. 

*  Deceit.  The  wiles  of  false  teachers  are  assimilated  to  the  cheats  of  gamblers, 
and  the  plots  of  deceivers. 

5  G.  d^JiS-s«5VTff.  V.  veritatem  facientes.  It  means  here  living  in  conformity 
with  true  doctrine. 

^  Spiritually. 

''  In  every  way. 

8  G.  P.  "part."  Two  of  the  chief  manuscripts,  including  the  Alexandrian, 
have  the  Vulgate  reading.  As  in  the  human  body  the  members  are  fitted  to  one 
another,  and  connected  by  the  various  joints,  each  receiving  from  the  other  such 
influence  as  serves  for  the  general  harmony  and  strength  of  the  whole,  so  the 
various  members  of  the  Church  are  united  and  combined  in  one  mystic  body, 
to  its  increase  in  love. 

9  Adjure.     Rom.  i.  21. 

^°  G.  P.  "other."  This,  however,  is  not  found  in  most  of  the  ancient  manu- 
scripts and  versions. 

1'  According  to  vain  and  false  views,  such  as  the  heathens  entertained. 

'2  The  life  which  through  faith  we  have  in  God. 

^^  G.  P.  "being  past  feeling."  The  Vulgate  reading  is  supported  by  the 
manuscripts  of  Clermont  and  St.  Germain,  and  by  the  Syriac  and  Arabic  ver- 
sions. The  heathens  are  destitute  of  a  practical  sense  of  right,  although  they 
have  an  abstract  knowledge  of  the  principles  of  natural  law.  They  are  also 
without  hope.  St.  Jerome  explains  the  Greek  term  as  meaning,  destitute  of 
sorrow,  or  remorse  for  evils  committed. 

"  G.  h  TTKi'jvt^ia..  V.  in  avaritiam.  St.  Chrysostom  takes  the  Greek  term  to 
mean  here,  immoderate  desire ;  and  St.  Jerome  ascribes  a  similar  sense  to  the 
Latin. 


390  THE    EPISTLE 

20.  But  ye  have  not  so  learned  Christ. 

21.  If,  however,  ye  have  heard  Him,^  and  have  been  taught  in 
Him,  as  the  truth  is  in  Jesus. 

22.  That  ye  lay  aside,  according  to  your  former  mode  of  life, 
the  old  man,  that  is  corrupted  according  to  the  lusts  of  error^ 

23.  And  be  ye  renewed  in  the  spirit  of  your  mind,^ 

24.  And  put  ye  on  the  new  man,  who  is  created  according  to 
God  in  justice  and  holiness  of  truth.^ 

25.  Wherefore  laying  aside  lying,  speak  ye  truth  every  one 
with  his  neighbour,  since  we  are  members  one  of  another.^ 

26.  Be  ye  angry,  and  sin  not:®  let  not  the  sun  go  down  on 
your  anger. ^ 

27.  Grive  not  place  to  the  devil : 

28.  Let  him  who  stole,  steal  no  more:  but  rather  let  him 
labour,  working  with  his  hands  what  is  good,  that  he  may  have 
whence  to  give  to  him  who  suffereth  want.^ 

29.  Let  no  corrupt  speech  issue  from  your  mouth :  but  if  any 

'  Through  His  ministers.  The  apostle  knew  that  they  had  heard  it,  but  inti- 
mates that  they  may  not  have  duly  received  and  treasured  up  the  instruction. 
The  particle  "if"  does  not  always  imply  doubt. 

2  Their  sinful  habits  as  heathens  are  personified  as  the  old  corrupt  man.  Col. 
iii.  8. 

3  Rom.  vi.  4. 

*  The  conduct  of  a  Christian  is  here  called  the  new  man — the  Christian  cha- 
racter and  virtues.  This  new  being  is  spiritually  created  in  true  justice  and 
holiness,  or  in  these  as  fruits  of  revealed  ti'uth.     Col.  iii.  12. 

^  As  we  are  enlightened  by  Divine  truth,  we  should  prize  truth  in  our  dealings 
with  our  fellow-men.  The  love  which  we  owe  them,  especially  as  members  of  the 
Church,  should  make  us  sincere.     1  Pet.  ii.  1 ;  Zach.  viii.  16. 

^  Ps.  iv.  5.  It  is  not  an  exhortation  to  indulge  anger,  but  a  caution  to  avoid 
sin,  when  anger  fnay  be  excited  by  severe  provocation.  St.  Jerome  says,  that 
"it  is  permitted  to  feel  indignation  at  the  infliction  of  wrong;  but  that  the  feel- 
ing should  resemble  a  breath  of  air  ruffling,  for  a  moment  only,  the  surface  of 
the  mind." 

''  Even  when  it  may  be  just,  it  should  not  be  easily  prolonged.  Before  the  close 
of  day  we  should  compose  our  mind.  "Whatever  sins  you  commit  throughout 
the  day,  in  work,  word,  or  thought,  purge  them  away  by  penance  as  night  comes 
on :  let  your  anger  be  of  short  duration,  and  not  prolonged  to  the  following  day." 
St.  Jerome. 

^  The  apostle  exhorts  to  almsgiving  as  an  atonement  for  past  injustice.  Where 
it  is  possible  to  repair  injustice  by  restoring  the  stolen  property  to  its  owner,  this 
natural  obligation  must  be  fulfilled.  Almsgiving  may  be  substituted,  when  direct 
restitution  is  impossible,  and  may  be  added,  when  restitution  has  been  made. 
Zaccheus  proposed  to  give  half  of  his  property  to  the  poor,  besides  making  four- 
fold restitution. 


TO    THE    EPHESIANS.  391 

good^  for  the  edifying  of  faith,^  that  it  may  give  grace^   to  the 
hearers. 

30,  And  grieve  not  the  Holy  Spirit  of  God,"*  in  whom  ye  are 
sealed*  unto  the  day  of  redemption.^ 

31,  Let  all  bitterness,  and  wrath,  and  anger,  and  clamour,  and 
blasphemy,  be  taken  away  from  you,  with  all  malice. 

32,  And  be  ye  kind  one  to  another/  compassionate,  forgiving* 
one  another,  as  even  God  hath  forgiven  you  in  Christ. 


CHAPTER  V. 

He  exhorts  them  to  imitate  Christ,  shunning  all  vice  and  crime,  and  redeeming  the  time, 
to  embrace  the  spiritual  exercises  which  he  proposes ;  he  directs  wives  to  be  subject  to 
their  husbands,  and  husbands  to  love  their  wives,  as  Christ  loves  the  Church. 

1.  Be  ye  therefore  followers^  of  God,  as  beloved  children  : 

2.  And  walk  in  love,^°  as  Christ  also  hath  loved  us,  and  deli- 
vered Himself  up  for  us  an  offering  and  sacrifice"  to  God  for  an 
odour  of  sweetness.-'^ 

3.  But  let  not  fornication,^^  and  all  uncleanness,  or  covetous- 
ness,"  be  even  named  among  you,  as  it  becometh  saints : 


'  Speech,  let  it  come  freely. 

2  To  strengthen  faith.  G.  t«c  xp^'^"-^-  ^-  "^^r  the  use  of  edifying."  St.  Je- 
rome rendered  it,  "  opportunitatis ;"  but  the  ancient  Vulgate  had,  "fidei;"  and 
Triffnaiv  is  found  in  four  Uncial  manuscripts,  and  very  many  others. 

3  Satisfaction,  benefit. 

*  "  The  Spirit  is  not  grieved,  nor  does  the  Divinity  suffer  any  disturbance ;  but 
this  is  said  that  we  may  estimate  the  Divine  affections  by  the  aid  of  human  lan- 
guage."    St.  Jerome. 

5  In  confirmation. 

^  The  resurrection. 

'  Coloss.  iii.  13. 

8  The  verb  signifies  to  grant  a  favour,  but  it  is  used  also  for  forgiving.  2  Cor, 
ii.  10. 

9  Lit.  imitators.  They  are  called  on  in  the  last  verse  to  imitate  His  mercy 
and  bounty. 

>o  John  xiii.  34;  xv.  12  ;  1  John  iv.  21. 

11  The  two  sacrificial  terms  are  here  employed. 

'2  Acceptable,  as  the  sweet  odour  of  an  holocaust. 

1'  Coloss.  iii.  5. 

'*  Greediness  of  pleasure.     See  St.  Jerome. 


392  THE    EPISTLE 

4.  Or  filthiness,  or  foolish  talking,  or  buffoonery,^  whicli  is  not 
to  the  purpose  :^  but  rather  thanksgiving.^ 

5.  For  know  ye  this,  understanding^  that  no  fornicator,  or  un- 
clean,^ or  covetous  man,  which  is  idolatry,*'  hath  inheritance  in 
the  kingdom  of  the  Christ,  and  God.''' 

6.  Let  no  man  deceive  you  with  vain  words  :^  for  because  of 
these  things  the  anger  of  God  cometh  on  the  children  of  unbelief.* 

7.  Become  not  therefore  partakers  with  them.^° 

8.  For  ye  were  once  darkness  ;  but  now  light  in  the  Lord.  Walk 
as  children  of  light : 

9.  For  the  fruit  of  the  light"  is  in  all  goodness,  and  justice,  and 
truth  :^2 

10.  Proving, ^^  what  may  be  well  pleasing  to  God :" 

11.  And  have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness,^^  but  rather  reprove  them.^^ 

'  G.  tvTpx7rt\ix.  V.  scurrilitas.  P.  jesting.  The  apostle  speaks  of  ribaldry 
and  obscenity. 

2  G.  P.  "which  are  not  convenient."  The  Alexandrian  and  Vatican  manu- 
scripts have  the  perfect  tense,  whilst  the  common  reading  is  in  the  participle. 
It  is  a  mild  mode  of  expressing  indecency. 

^  Praise  to  God;  or  pleasing  discourse,  edifying  the  neighbour.  "  A  gracious 
tongue  in  a  good  man  aboundeth."  Eccl.  vi.  5.  St.  Jerome  interprets  the  term 
in  this  way. 

*  G.  P.  "  for  this  ye  know."  The  reading  represented  by  the  Vulgate  is  now 
unanimously  received,  as  Baumgarten-Crusius  avows. 

5  This  may  refer  to  self-defilement,  or  other  unnatural  impurity. 

6  G.  P.  "  who  is  an  idolater."  The  readings  vary.  The  unbounded  desire  of 
carnal  pleasure  is  here  meant.  Idolatry  is  called  fornication  by  the  prophets ; 
and  unbridled  lust  is  here  called  idolatry. 

''  ToO  ^fta-Toi  Kct)  ^iZu.  The  same  is  Christ  and  God.  His  glorious  kingdom 
is  not  for  the  unclean. 

^  Vain  speculations,  not  consistent  with  revealed  truth.  St.  Jerome  under- 
stands the  text  of  such  as  deny  any  future  torments,  beyond  inward  pain  of  con- 
science. "  These  views  are  presented  in  captivating  language,  calculated  to 
soothe  sinners,  but  whilst  they  inspire  confidence,  they  lead  them  on  to  eternal 
torments."     Matt.  xxiv.  4  ;  Mark  xiii.  5  ;  Luke  xxi.  8 ;  2  Thess.  ii.  3. 

3  G.  d^uQiiets.  V.  diffldentioe.  P.  disobedience.  Persons  who  cannot  be  per- 
suaded of  the  truths  of  religion. 

'"  Give  not  ear  to  them,  be  not  led  astray  by  them. 

''  G.  P.  "  of  the  Spirit."  This  reading  is  now  generally  rejected,  the  Vulgate 
being  supported  by  manuscripts  and  versions.     See  Whitby. 

'2  The  experience  which  they  had  of  the  blessings  of  religion,  should  fortify 
them  against  seduction. 

'*  Diligently  examining.  '"*  G.  P.  "  to  the  Lord." 

'^  The  works  of  unbelievers  are  fruitless  for  eternity. 

'^  Those  who  do  such  works. 


TO    THE    EPHESIANS.  393 

12.  For  the  things  which  are  done  by  them  in  secret,   it  is 
shameful  even  to  mention. 

13.  But  all  things  which  are  reproved,  are  manifested  by  the 
light  :^  for  all  that  is  manifested,  is  light. ^ 

14.  Wherefore  he  saith  :^  Rise,  thou  who  sleepest,  and  arise 
from  the  dead,  and  Christ  will  enlighten  thee. 

15.  See  therefore,  brethren,  how  ye  walk  cautiously :  not  as 
foolish,^ 

16.  But  as  wise,  redeeming^  the  time,  because  the  days  are  evil.^ 

17.  Therefore  become  not  unwise,  but  understanding^  what  is 
the  will  of  God. 

18.  And  be  not  drunk  with  wine,  wherein^  is  luxury ;  but  be  ye 
filled  with  the  Holy  Ghost,^ 

19.  Speaking  to  yourselves  in  psalms,  and  hymns,  and  spiritual 
canticles,  singing  and  hymning  in  your  hearts'"  to  the  Lord, 


*  The  turpitude  of  evil  actions  becomes  more  manifest  by  the  light  of  revela- 
tion, and  by  the  good  conduct  of  believers.  "  The  light  reproves  what  is  done  in 
darkness :  so  that  if  you,  he  says,  be  virtuous  and  vrorthy  of  admiration,  the 
wicked  cannot  lie  hid,  for  as  when  a  lamp  is  set  up,  all  are  enlightened,  so  that  a 
thief  cannot  steal,  in  like  manner,  when  your  light  shines,  the  wicked  will  be 
reproved  and  detected."     St.  Chrysostom. 

^  It  becomes  lightsome — it  is  clear  and  well  understood,  or  whatever  is  mani- 
fested voluntarily,  is  light :  men  seek  to  conceal  only  their  evil  deeds.  St. 
Chrysostom  understands  it  of  the  change  which  takes  place  in  the  sinner,  who, 
on  being  rebuked  for  his  transgressions,  becomes  penitent,  and  passes  to  the  light. 

'  This  appears  to  be  a  quotation ;  but  the  passage  in  these  precise  terms  is  no- 
where found.  It  may  be  the  interpretation  of  some  text,  as  that  of  Isaiah : 
"Awake  and  give  praise,  ye  that  dwell  in  the  dust,"  xxvi.  19,  or:  "Arise,  be 
enlightened,  0  Jerusalem :  for  thy  light  is  come,  and  the  glory  of  the  Lord  is 
risen  upon  thee."  Ixi.  1. 

*  Coloss.  iv.  5. 

5  Putting  it  to  the  best  advantage. 

^  Dangerous.  "  Men  are  the  authors  of  the  evils  which  happen  in  time:  on 
their  account  the  days  are  styled  evil."      St.  Chrysostom. 

■^  Understand.     The  verb  yivif5-i  is  understood.     Rom.  xii.  2  ;  1  Thess.  iv.  3. 

^  In  drunkenness.  The  relative  may  be  referred  to  the  phrase,  or  to  wine,  as 
the  occasion  of  lust.  "  Drunkenness  is  not  the  consequence  of  wine,  but  of 
excess."     St.  Chrysostom. 

9  G.  SI- ^nsv^otT/.  P.  "the  Spirit."  The  faithful  should  seek  to  obtain  the 
abundance  of  spiritual  gifts.  "Is  this  in  our  power?"  asks  St.  Chrysostom. 
"  Certainly:  for  if  we  banish  falsehood,  bitterness,  fornication,  impurity,  covet- 
ousness  from  our  soul,  if  we  become  kind,  compassionate,  bountiful  to  one  ano- 
ther, if  we  avoid  scurrility,  if  we  try  to  prepare  ourselves,  what  prevents  the 
Holy  Ghost  from  coming  and  flying  to  us?" 

'"  G.  P.  "heart."     The  plural  is  in  the  manuscripts  generally.     "Let  those 


394  •    THE    EPISTLE 

20.  Giving  thanks  always  for  all  things,  in  the  name  of  our  Lord 
Jesus  Christ,  to  God  and  the  Father.^ 

21.  Subject  to  one  another  in  the  fear  of  Christ,^ 

22.  Let  "women  be  subject^  to  their  husbands,  as  to  the  Lord : 

23.  Because  man  is  head  of  the  woman,^  as  Christ  is  head  of 
the  Church  'J  Himself^  Saviour  of  His^  body. 

24.  But  as  the  Church  is  subject;  to  Christ  ;  so  also  women  to 
their  husbands  in  all  things.^ 

25.  Husbands,  love  your  wives,  as  Christ  also  hath  loved  the 
Church,  and  delivered  Himself  up  for  it, 

26.  That  He  might  sanctify  it,  cleansing  it  with  the  laver  of 
water  in  the  word  of  life,^ 

27.  That  He  Himself  might  present^"  to  Himself  a  glorious 
Church,  not  having  spot,  or  wrinkle,  or  any  such  thing,  but  that  it 
may  be  holy  and  without  blemish. 

28.  So  also"  the  men  ought  to  love  their  wives,  as  their  own 
bodies.     He  who  loveth  his  wife,  loveth  himself. 

29.  For  no  man  ever  hated  his  own  flesh,  but  he  nourisheth  and 
cherisheth  it,  as  also  Christ  the  Church : 


whose  office  it  is  to  sing  in  the  church,  understand  that  they  must  sing  in  their 
hearts,  rather  than  with  the  voice :  and  that  they  must  not  imitate  players,  who 
prepare  their  throats  and  jaws  by  various  potions  and  applications.  Theatrical 
tunes  and  songs  should  not  be  heard  in  the  church,  but  God  is  to  be  honoured  in 
fear,  in  work,  and  by  the  knowledge  of  the  Scriptures."  St.  Jerome. 
'  To  Him  who  is  God  and  Father. 

2  G.  P.  "  of  God."  The  Vulgate  reading  is  generally  adopted.  It  is  found  in 
St.  Chrysostom. 

3  Gen.  iii.  16;  Col.  iii.  18;  1  Pet.  iii.  1.  G.  P.  "wives,  be  submissive." 
Lachmann  adopts  the  Vulgate  reading,  which  is  conformable  to  the  Alexandrian 
manuscripts.     St.  Jerome  did  not  find  the  verb  in  either  form  in  the  Greek  copies. 

*  1  Cor.  xi.  3. 

^  G.  P.  **  and."     Critics  generally  reject  the  conjunction. 

^  Is.  This  is  understood,  but  not  expressed  in  the  ancient  manuscripts,  to 
which  the  Vulgate  is  conformable. 

7  G.  P.  "  the." 

^  That  are  lawful.  "If  married  persons  live  in  harmony,  their  children  are 
well  trained,  and  their  domestics  are  kept  in  order,  and  their  neighbours,  friends, 
and  relatives  experience  edification:  but  if  it  be  otherwise,  all  things  are  in 
inextricable  confusion."     St.  Chrysostom. 

®  G.  P.  omit  "of  life."  "In  what  word?"  asks  St.  Chrysostom.  "In  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

'°  G.  P.  "  it."     The  common  consent  of  critics  supports  the  Vulgate  reading. 

"  Five  of  the  chief  manuscripts  have  this  conjunction,  which  is  wanting  in 
G.  P. 


TO    THE    EPHESIANS.  395 

30.  For  we  are  members  of  His  body,  of  His  flesh,  and  of  His 
bones. 

31.  For  this  cause  man  shall  leave  his  father  and  mother,^  and 
shall  cleave  to  his  wife,  and  they  shall  be  two  in  one  flesh.^ 

32.  This  mystery^  is  great,  but  I  say  in  Christ,  and  in  the 
Church. 

33.  Nevertheless  let  you  also  severally  each  love  his  wife,  as  he 
loveth  himself :   and  let  the  wife  fear'*  her  husband. 


CHAPTER  VI. 

Let  children  obey  their  parents,  and  servants  their  masters :  and  on  the  other  hand  let 
parents  be  mindful  of  their  duty  towards  their  children,  and  masters  towards  their 
servants.  He  warns  them  to  put  on  the  armour  of  God,  the  various  parts  of  which 
he  explains,  and  resist  their  spiritual  enemies.     He  also  asks  them  to  pray  for  him, 

1.  Children,  obey  in  the  Lord*  your  parents  :  for  this  is  just. 

2.  "  Honour  thy  father  and  thy  mother,"^  which  is  the  first  com- 
mandment with  promise,^ 

3.  "  That  it  may  be  well  with  thee,  and  thou  mayest  be  long- 
lived  on  the  earth." 


'  Gen.  ii.  24 ;  Matt.  xix.  5 ;  Mark  s.  7. 

2  1  Cor.  vi.  16. 

3  G.  TO  fAua-Tfipiov  rovro.  V.  Sacramentum  hoc.  The  Greek  term  is  used  of 
mysteries,  properly  so  called,  and  of  sacraments,  as  Divine  instruments  of  grace. 
The  Latin  term  admits  of  still  greater  latitude.  I  have  preferred  the  literal 
rendering  of  the  Greek,  lest  I  should  seem  to  seek  support  for  the  sacramental 
character  of  marriage  in  an  ambiguous  word.  The  mysterious  nature  of  conjugal 
union  is  declared  by  the  apostle  in  consequence  of  its  typical  relation  to  the 
union  of  Christ  with  the  Church.  From  its  first  institution  it  was  so  referred, 
although  this  was  not  then  declared,  nor  was  grace  attached  to  it.  "  He  calls  it 
a  great  mystery,  because  blessed  Moses,  or  rather  God  intimated  something  great 
and  wonderful."     St.  Chrysostom. 

*  Respect  him. 

5  In  a  spirit  of  faith,  from  a  sense  of  the  Divine  obligation:  "  according  to  the 
Lord :  for  God,  he  says,  hath  so  commanded  ....  in  those  things  which  are  not 
offensive  to  God."     St.  Chrysostom. 

^  Exod.  XX.  12;  Deut.  v.  16;  Eccli.  iii.  9  ;  Matt.  xv.  4  ;  Mark  vii.  10;  Coloss. 
iii.  20. 

"^  A  special  promise  of  long  life  is  attached  to  the  observance  of  this  command- 
ment.    A  general  threat  and  promise  regarding  all  the  commandments  go  before. 


396  THE    EPISTLE 

4.  And  ye,  fathers,  provoke  not  your  children  to  anger ;  but 
bring  them  up  in  discipline  and  the  correction  of  the  Lord.^ 

5.  Servants,  be  obedient  to  the  carnal  masters^  with  fear  and 
trembling,^  in  the  simplicity  of  your  heart,  as  to  Christ  : 

6.  Not  serving  to  the  eye,  as  pleasing  men,^  but  as  servants  of 
Christ,  doing  from  the  heart  the  will  of  God. 

7.  Serving  with  good  will,  as  the  Lord,  and  not  men  :* 

8.  Knowing,  that  every  one,  whatsoever  good  he  shall  do,  shall 
receive  tliis^  from  the  Lord,  whether  bond  or  free. 

9.  And  ye,  masters,  do  the  same  to  them,^  laying  aside  threats,^ 
knowing  that  the  Lord  both  of  them  and  you^  is  in  heaven,  and 
that  there  is  no  respect  of  persons  with  Him. 

10.  As  to  the  rest,^°  brethren,  be  strengthened  in  the  Lord,  and 
in  the  power  of  His  might." 

11.  Put  ye  on  the  armour^  of  God,  that  ye  may  stand  against 
the  wiles^^  of  the  devil : 

12.  For  our  wrestling  is  not  against  flesh  and  blood,"  but  against 

'  Instructing  them  in  Christian  naaxims,  and  admonishing  them  to  act  accord- 
ingly. The  Greek  term,  as  St.  Jerome  remarks,  "  means  rather  admonition  and 
instruction,  than  austerity." 

2  Lit.  the  masters  according  to  the  flesh.  Coloss.  iii.  22 ;  Tit.  ii.  9  ;  1  Pet. 
ii.  18. 

^  The  apostle  wished  them  to  remember  their  absolute  dependence  on  their 
masters,  that  they  might  not  be  wanting  in  respect  and  obedience. 

*  Lit.  not  with  eye-service  as  men-pleasers. 

^  As  serving  the  Lord  rather  than  men.  The  Hebrews  in  expressing  preference 
seem  to  exclude  altogether  that  which  is  secondary.  "Inasmuch  as  many  in  the 
commencement  of  Christianity  thought  that  Gentile  masters  might  be  slighted, 
the  apostle  lays  down  the  rules  of  the  various  classes  with  so  much  moderation, 
that  he  may  not  be  thought  to  excite  the  slaves  against  the  masters,  and  on  the 
other  hand  he  declares  that  no  regard  is  due  to  commands  of  masters  in  sinful 
and  profane  matters."     St.  Jerome. 

^  Its  reward.  All  are  equal  in  this  respect.  God  will  not  fail  to  reward  virtue, 
which  men  often  fail  to  recompense. 

■^  Act  in  like  manner  towards  them ;  have  God  in  view,  and  be  governed  by 
Christian  principles. 

*  Avoiding  the  habit  of  threatening. 

3  G.  P.  "  your  Master  also."  The  Vulgate  reading  is  supported  by  many 
manuscripts  and  fathers. 

'°  G.  P.  "my."     The  pronoun  is  wanting  in  many  manuscripts. 
"  The  repetition  of  the  same  idea  is  intended  to  express  it  more  forcibly.     The 
faithful  are  exhorted  to  seek  strength  from  God,  whose  power  is  irresistible. 
'^  A  panoply  furnished  by  God. 

'3  The  enemy  lies  in  ambush,  and  may  assail  us  unexpectedly. 
"  Mortal  men. 


TO    THE    EPHESIANS.  397 

the  princes  and  the  powers,  against  the  workl-rulers  of  this  dark 
ness/  aga'inst  the  spirits  of  wickedness,^  in  the  high  places.-' 

13.  Wherefore  take  ye  the  armour'*  of  God,  that  ye  may  be  able 
to  resist  in  the  evil  day,^  and  to  stand  perfect  in  all  things.^ 

14.  Stand,  therefore,  having  your  loins  girt  in  truth,  and  having 
on  the  breastplate  of  justice, 

15.  And  having  your  feet  shod  with  the  preparation  of  the  Gos- 
pel of  peace.''' 

16.  In^  all  things  taking  the  shield  of  faith,  wherewith  ye  may 
be  able  to  extinguish  all  the  fiery  darts^  of  the  most  wicked  one, 

17.  And  take  the  helmet  of  salvation,^"  and  the  sword  of  the 
Spirit,"  (which  is  the  word  of  God.) 

18.  Through  all  prayer  and  supplication,  praying  always  in 
spirit,  and  watching  in  it,^^  with  all  earnestness  and  entreaty  for 
all  the  saints, 

19.  And  for  me,  that  speech  may  be  given  me  in  the  opening  of 
my  mouth^^  with  boldness,  to  make  known  the  mystery  of  the 
Gospel. 

20.  For  which  I  am  ambassador  in  a  chain,"  so  that  in  it  I  may 
speak  boldly,  as  it  behooveth  me. 


'  Against  those  who  rule  this  dark  world.  The  wicked  spirits  exercise  great 
power  in  this  world ;  but  under  Divine  control,  which  makes  their  efforts  subor- 
dinate to  the  great  designs  of  God.  St.  Chrysostom  understands  them  to  be  so 
designated,  "  because  they  are  the  cause  of  evil  works." 

2  Wicked  spirits.     The  Greek  has :   "  The  spiritual  things  of  wickedness." 

3  The  Greek  term  means  heavenly  places ;  here  it  can  only  designate  the  high 
regions  of  the  atmosphere.  These  spirits  hover  above  us,  and  watch  for  our  ruin. 
"It  is  the  opinion  of  all  the  doctors  that  the  air  which  separates  heaven  and 
earth  is  full  of  adverse  powers."     St.  Jerome. 

*  Panoply. 

5  The  time  of  attack.  "  He  calls  the  evil  day  the  present  life  and  this  wicked 
world,  on  account  of  the  evils  that  take  place  in  it."     St.  Chrysostom. 

^  The  Greek  may  be  rendered:  "stand,  having  subdued  all."  It  contains  an 
allusion  to  a  champion,  who  maintains  his  position,  having  overcome  all  his  an- 
tagonists. 

■^  The  Gospel  prepares  us  for  the  spiritual  combat,  by  inspiring  patience. 

8  G.  P.  "  above  all."     Lachmann  adopts  the  Vulgate  reading. 

9  Darts  pointed  with  inflammable  matter. 
'"  The  saving  helmet — hope  in  our  Saviour. 

"  This  is  a  beautiful  description  of  the  Christian  armour.      The  Divine  word  is 
as  a  sword  wherewith  the  Spirit  of  God  arms  the  soldier  of  Cheist. 
12  G.  P.  "thereunto." 
'''  To  open. 
1*  The  apostle  was  bound  by  a  single  chain,  being  in  what  was  styled  custodia 


898  THE    EPISTLE    TO    THE    EPHESIANS. 

21.  But  that  ye  also  may  know  the  things  which  regard  me, 
what  I  am  doing,  Tychicus,  the  beloved  brother  and  faithful 
minister  in  the  Lord,  will  make  all  things  known  to  you, 

22.  Whom  I  have  sent  to  you  for  this  same  purpose,  that  ye 
may  know  the  things  which  concern  us,  and  that  he  may  comfort 
your  hearts. 

23.  Peace  to  the  brethren,  and  charity  with  faith  from  God  the 
Father,  and  the  Lord  Jesus  Christ. 

24.  Grace  with  all  who  love  our  Lord  Jesus  Christ  in  incor- 
ruption.^     Amen.^ 


militaris.     The  condition  of  a  prisoner  was  unfavourable  to  Ms  preaching  the 
Gospel,  although  many  approached  him. 

1  St.  Jerome  explains  the  text  of  those  whose  love  for  Christ  is  manifested  in 
shunning  the  corruption  of  sin.  "  How  many  love  the  Lord  and  are  ready  to  suffer 
banishment,  martyrdom,  distress,  and  all  kinds  of  ignominy  for  Him,  and  never- 
theless are  overcome  by  carnal  lust.  The  apostle  does  not  wish  grace  for  them, 
for  the  grace  of  the  Lord  is  with  all  who  love  Him  without  corruption." 

2  Many  manuscripts  add :  "  Written  from  Rome  unto  the  Ephesians  by  Tychi- 
cus."    This  seems  to  be  correct. 


INTRODUCTION 


TO    THE    EPISTLE    TO    THE    PHILIPPIANS. 


The  apostle  Paul,  in  obedience  to  a  supernatural  call  in  a 
vision,  passed  into  Macedonia,  with  Luke,  Silas,  and  Timothy, 
and  preached  at  Philippi,  a  chief  city  of  Macedonia,  about  the 
year  51  or  52,  of  the  Christian  era.  The  expulsion  of  a  demon 
from  the  body  of  a  girl,  who  was  possessed  by  a  pythonic  spirit, 
and  who  brought  great  gain  to  her  masters,  provoked  their  op- 
position, and  resulted  in  the  scourging  and  imprisonment  of  Paul 
and  Silas,  by  order  of  the  magistrates ;  but  the  miraculous  earth- 
quake, by  which  the  prison  was  shaken  during  the  night,  its  doors 
thrown  open,  and  the  chains  of  the  prisoners  loosed,  led  to  the 
conversion  of  the  jailer  and  his  family,  and  to  the  honourable 
liberation  of  the  apostle  and  his  companion.  The  faithful  of 
Philippi  cherished  at  all  times  a  tender  affection  for  him,  and 
cheerfully  contributed  to  his  wants,  especially  when  he  was  a 
prisoner  at  Rome,  whither  they  sent  their  offerings  by  the  hands 
of  Epaphroditus,  probably  their  bishop.  Paul  showed  his  confi- 
dence and  tender  regard  for  them  by  accepting  their  contribu- 
tions, which  he  also  gratefully  acknowledged  in  this  epistle, 
wherein  he  praises  their  piety  and  zeal.  No  word  of  reproof 
occurs  throughout,  which  is  a  great  token  of  their  fervour.  The 
letter  was  written  in  the  year  62,  and  forwarded  by  Epaphroditus. 
It  is  believed  to  have  been  one  of  the  last  written  during  his  first 
imprisonment  at  Rome,  as  it  indicates  confidence  that  he  would 
soon  be  set  at  liberty.^  In  the  mean  time,  he  determined  to  send 
Timothy  to  visit  them,  in  order  to  learn  from  him  the  state  of 
their  church. 

'  Ch.  ii.  24. 


400  INTRODUCTION. 

It  commences  with  expressions  of  tender  affection,  and  of  his 
earnest  desire  that  they  should  advance  in  knowledge  and  piety. 
He  assures  them  that  his  imprisonment  has  resulted  to  the  ad- 
vantage of  religion,  and  that  the  name  of  Christ  has  been  made 
known  by  many  who  were  encouraged  by  his  fortitude  in  suffering, 
and  by  others  through  a  spirit  of  rivalry  and  contention.  He 
desired  to  die,  in  order  to  be  with  Christ  ;  but  he  felt  that  his 
presence  on  earth  was  still  necessary,  to  strengthen  the  faithful 
whom  he  had  brought  to  the  knowledge  of  salvation.  In  order  to 
banish  from  among  them  all  pride  and  ambition,  and  to  stimulate 
them  to  the  practice  of  humility,  he  presented  to  their  considera- 
tion the  humiliations  and  sufferings  of  Christ.  He  warned  them 
to  beware  of  judaizing  teachers,  who  gloried  in  circumcision, 
whilst  he  who  was  circumcised,  and  had  been  a  strict  follower  of 
the  law,  nay,  a  persecutor  of  Christians,  put  no  longer  any  confi- 
dence in  aught  but  the  justifying  grace  which  comes  by  faith, 
through  the  merits  of  the  Redeemer.  He  denounces  the  enemies 
of  the  cross  as  the  slaves  of  sensuality,  and  declares  that  eternal 
perdition  awaits  them.  With  great  earnestness  he  exhorts  the 
faithful  to  practise  all  virtues ;  and  he  thanks  them  for  the  new 
evidence  which  they  had  given  of  their  attachment  to  him,  in 
their  gift,  of  which  Epaphroditus  was  the  bearer. 

This  epistle,  though  short,  is  replete  with  instruction.  The 
mystery  of  the  crucifixion  is  most  strikingly  presented  to  view ; 
the  glory  and  the  humiliation  of  the  Son  of  God  are  set  before  us ; 
and  the  homage  due  to  Him  from  all  intelligent  creatures  is  de- 
clared. Enemies  of  the  cross  still  abound,  not  merely  the  open 
blasphemers  of  the  mystery,  but  false  and  weak  Christians,  whose 
lives  belie  their  holy  profession.  Let  all  ponder  the  words  of  the 
apostle,  and  they  will  surely  feel  remorse  and  compunction. 


THE   EPISTLE 

OF    BLESSED    PAUL    THE    APOSTLE 
TO    THE    PHILIPPIANS. 


CHAPTER  I. 

From  the  great  love  which  he  has  for  the  Philippians,  he  manifests  to  them  that  his  suf- 
ferings have  resulted  to  the  greater  advantage  of  the  Gospel,  but  for  which  considera- 
tion he  would  desire  to  be  loosed  from  the  body,  and  to  be  with  Christ.  He  exhorts 
them  to  live  in  a  manner  conformable  to  the  Gospel  of  Christ,  observing  that  they 
have  already  suffered  afflictions  for  His  sake. 

1.  Paul  and  Timothy,^  servants  of  Jesus  Chkist,^  to  all  the 
saints^  in  Christ  Jesus,  who  are  at  Philippi,  with  bishops'*  and 
deacons, 

2.  Grace  to  you,  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

3.  I  give  thanks  to  my  God  in  all  remembrance  of  you,^ 

4.  Always  in  all  my  prayers  for  all  of  you,  making  supplication 
with  joy, 

1  The  apostle  associates  Timothy  with  himself,  as  a  bishop  sharing  f§e  high 
functions,  whose  plenitude  belongs  to  the  apostleship.  Timothy  had  accompanied 
Paul  in  his  journeys  to  Philippi.     Acts  xvi.  20. 

2  Of  his  apostolic  dignity  he  makes  no  mention,  but  uses  a  designation  common 
to  both. 

3  The  faithful. 

*  "  What  does  this  mean  ?  Were  there  at  that  time  many  bishops  of  one  city  ? 
By  no  means ;  but  he  styled  the  priests  by  this  name ;  for  up  to  that  time  they 
used  the  names  promiscuously,  and  the  bishop  was  even  styled  deacon."  St. 
Chrysostom. 

5  Whenever  I  remember  you ;  or,  being  constantly  mindful  of  you. 

26 


402  THE     EPISTLE 

5.  For  your  fellowship  in  the  Gospel  of  Christ^  from  the  first 
day  until  now, 

6.  Being  confident  of  this  very  thing,  that  He  who  hath  begun 
in  you  a  good  Avork,  will  complete  it  until  the  day  of  Christ  Jesus,^ 

7.  As  it  is  meet  for  me  to  think  this  for  all  of  you :  because  I 
have  you  in  my^  heart,  both  in  my  bonds,  and  in  the  defence  and 
confirmation  of  the  Gospel,"*  that  ye  all  are  partakers  of  my  joy  :^ 

8.  For  God  is  my  witness,  how  I  long  after*"  you  all  in  the 
bowels^  of  Jesus  Christ. 

9.  And  this  I  pray,  that  your  charity  may  more  and  more 
abound  in  knowledge,  and  in  all  understanding,^ 

10.  That  ye  may  approve  the  better  things,  that  ye  may  be  sin- 
cere, and  without  ofi"ence,  until  the  day  of  Christ, 

11.  Filled  with  the  fruit^  of  justice  through  Jesus  Christ,  to 
the  glory  and  praise  of  God. 

12.  Now,  brethren,  I  desire  ye  should  know  that  the  things  re- 
garding me  have  fallen  out^°  rather  to  the  furtherance  of  the 
Gospel : 

'  G.  P.  omit  "  of  Christ."  The  apostle  rejoices  in  their  communion  in  faith, 
and  in  their  readiness  to  contribute  to  aid  the  cause  of  the  Gospel.  Kom.  xv. 
26  ;  2  Cor.  viii.  4,  9,  13.  They  had  sent  him  pecuniary  relief  to  Rome,  where  he 
then  was. 

2  The  final  judgment  is  called  emphatically  by  this  name ;  but  the  day  of 
death,  when  each  one  must  appear  before  the  Judge,  is  here  designated.  The 
apostle  charitably  hoped  for  their  perseverance. 

3  Lit.  "the." 

"*  Whilst  he  pleaded  the  cause  of  Christ,  by  repelling  the  charges  brought 
against  himself,  and  laboured  to  maintain  and  strengthen  it,  he  was  not  unmind- 
ful of  the  Philippians,  whose  generous  sympathy  he  experienced.  "His  chains, 
therefore,  were  a  confirmation  of  the  Gospel:  and  justly  indeed;  for  if  he  had 
refused  to  submit  to  them,  he  might  have  appeared  to  be  an  impostor,  but  when 
he  suffers  all  things — chains  and  tribulations — he  shows  that  he  endures  them 
through  no  human  motive,  but  for  the  sake  of  God,  who  will  reward  him."  St. 
Chryso|fom. 

^  G.  P.  "grace."  The  grace  of  suffering  for  Christ  is  understood.  Simon 
remarks,  that  in  "  the  New  Testament  the  Greek  term  sometimes  signifies  joy." 
"  What  does  this  mean?"  asks  St.  Chrysostom ;  "was  this  the  grace  accorded  to 
the  apostle,  to  be  loaded  with  chains,  to  be  hunted  down,  to  endure  numberless 
hardships?     Undoubtedly." 

^  Love. 

■^  Heart.     The  Jews  took  the  bowels  for  the  seat  of  the  affections. 

*  The  Greek  term  dia-B-na-u  signifies  sentiment,  feeling,  discrimination. 

^  G.  P.  "fruits."  Manuscripts,  versions,  and  fathers,  with  great  harmony 
support  the  Vulgate  reading,  which  is  now  received  by  all. 

'0  Resulted  in. 


TO    THE    PHILIPPIANS.  403 

13.  So  that  my  bonds  were  made  manifest'  in  Christ,  in  all 
the  court,^  and  in  all  other  places  f 

14.  And  many  of  the  brethren  in  the  Lord  growing  confident 
by  my  bonds,'*  were  much  more  bold  to  speak  the  word  of  God* 
without  fear. 

15.  Some  indeed  even  out  of  envy  and  contention :  but  some 
also  through  good  will  preach  Christ  : 

16.  Some^  out  of  charity,  knowing  that  I  am  set  for  the  defence 
of  the  Gospel  : 

17.  But  some^  through  contention  preach  Christ  not  sincerely, 
supposing  that  they  raise^  affliction  to  my  bonds.^ 

18.  But  what  then  ?'°  So  that  by  all  means,  whether  by  occa- 
sion,^^  or  in  truth,  Christ  be  preached;  in  this  also  I  rejoice,  yea, 
and  I  will  rejoice. 

19.  For  I  know,  that  this'^  shall  turn  to  my  salvation,  through 
your  prayer,  and  the  supply  of  the  Spirit  of  Jesus  Christ," 

20.  According  to  my  expectation  and  hope,  that  in  nothing  I 
shall  be  confounded :"  but  with  all  confidence,  as  always,  now  also 


'  Conspicuous,  glorious. 

2  G.  Tffl  TrpcttTcepiui.  The  judgment-hall,  or  the  pretorian  camp,  which  was  at 
Rome.     St.  Chrysostom  states  that  the  palace  was  so  styled  at  that  time. 

'  The  noun  is  not  expressed  in  the  text.     Some  refer  it  to  men. 

*  Witnessing  his  intrepidity  in  suffering. 

^  G.  P.  omit  "of  God."     Many  manuscripts  have  this  addition. 

®  These  indeed,  namely,  they  who  were  last  mentioned. 

''  Those.  The  verses  are  in  inverse  order  in  G.  P.,  but  the  ancient  manu- 
scripts generally  support  the  order  of  the  Vulgate,  which  is  adopted  by  Schott. 

8G.  P.  "add." 

^  These  appear  to  have  been  persons  invidious  of  the  honour  and  success  of  the 
apostle,  yet  not  corrupting  the  Gospel.  "  They  preached  indeed  sound  doctrine, 
but  their  object,  and  the  intention  with  which  they  did  so,  were  corrupt."  St. 
Chrysostom. 

'"  G.  Ti  yap.     V.  Quid  enim?     Some  words  must  be  supplied:  What  matters  it. 

'1  G.  7rp!i<fd<rsi.  This  means,  "in  appearance;"  but  in  this  place  it  must  refer 
to  the  motives  and  spirit  of  the  preacher,  rather  than  to  the  substance  of  his 
discourse.  The  apostle  rejoiced  that  Christ  was  preached,  even  when  the 
preacher  was  influenced  rather  by  a  spirit  of  rivalry,  than  a  zeal  for  truth. 
This  is  what  the  Vulgate  interpreter  designates  j)er  occasionem.  The  apostle  re- 
gretted this  imperfection ;  but  rejoiced  in  the  good  which  God  accomplished 
even  through  weak  men. 

•2  The  preaching  of  Christ  :  or  the  present  suffering  condition  of  the  apostle. 

'^  Through  His  grace.  "  That  is,  if  I  be  assisted,  if  a  greater  supply  of  His 
Spirit  be  given  me  unto  salvation."     St.  Chrysostom. 

■''  Whatever  calamity  might  overtake  him,  his  hope  was  fixed  in  Christ. 


404  THE     EPISTLE 

Christ  shall  be  magnified  in  my  body,  whether  by  life,  or  by 
death. 

21.  For  to  me  to  live  is  Christ/  and  to  die  gain.^ 

22.  And  if  to  live  in  the  flesh,  this  is  to  me  the  fruit  of  labour,^ 
and  what  I  shall  choose"^  I  know  not. 

23.  And*  I  am  straitened  betAveen  two  things :  having  the 
desire  of  dissolution,  and  of  being  with  Christ,  which  is  far  better  :^ 

24.  But  to  abide  still  in  the  flesh  is  needful  for  your  sake. 

25.  And  having  this  confidence,  I  know  that  I  shall  abide  and 
continue  with  you  all,^  for  your  furtherance,  and  joy  of  ^  faith, 

26.  That  your  rejoicing^  may  abound  in  Christ  Jesus  in  me, 
by  my  coming  again  to  you. 

27.  Only  live  in  a  manner  worthy  of  the  Gospel  of  Christ  : 
that  whether  when  I  come  and  see  you,  or  being  absent,  hear  of 
you,^°  that  ye  stand  in  one  spirit,  with  one  mind  labouring  together 
with  the  faith  of  the  Gospel ;" 

28.  And  in  nothing  terrified  by  the  adversaries :  which^^  to 
them  is  a  cause  of  perdition,  but  to  you  of  salvation,  and  this^^ 
from  God : 

29.  For  to  you  it  is  given  for  Christ,  not  only  to  believe  in 
Him,  but  also  to  sufier  for  Him : 

30.  Having  the  same  conflict,  such  as  ye  saw  in  me,"  and  now 
have  heard  of  me." 


'  He  lived  only  to  promote  the  glory  of  Christ. 

*  To  die  was  for  liim  the  gaining  of  eternal  happiness. 

5  The  sentence,  which  is  elliptical,  seems  to  mean,  that  continuance  in  life 
would  afford  him  an  opportunity  to  labour,  which  would  be  fruitful  before  God. 

^  In  this  conflict  of  personal  feelings  and  wishes,  which  were  holy,  he  aban- 
doned himself  to  the  Divine  will. 

^  G.  P.  "  For."  Critics  have  adopted  the  Vulgate  reading,  which  is  supported 
by  the  general  consent  of  the  ancient  manuscripts. 

^  Which  is  far  better  in  itself  than  to  remain  on  earth. 

''  For  some  time. 

^  In.  The  apostle  desired  by  his  stay  to  advance  the  Philippians  in  Christian 
knowledge,  and  thus  to  promote  their  spiritual  joy. 

8  G.  x*u;^«|Mst.     V.  gratulatio. 

'°  I  shall  hear,  or  see. 

"  Strenuously  exerting  yourselves  to  promote  it,  and  cheerfully  suffering  all 
things  on  its  account. 

'^  Opposition. 

'*  This  matter  is  directed  by  Divine  Providence. 

"  When  persecuted  in  their  city.     Acts  xvi.  23. 

i^G.  P.  "hear." 


TO    THE    PHILIPPIANS.  405 


CHAPTER  11. 

With  admirable  feelinff  he  exhorts  them  to  mutual  love,  concord,  and  moderation,  after 
the  example  of  Christ,  at  tvhose  name  every  knee  is  bent,  and  to  work  out  their  salva- 
tion in  fear.  He  congratulates  them  on  their  holy  life  in  the  midst  of  the  wicked,  and 
he  is  happy  in  having  such  disciples.  He  praises  Timothy  for  his  sincere  preaching 
of  the  Gospel  and  his  obedience :  in  like  manner  also  Epaphroditus,  lohom  he  sends 
to  them,  after  his  recovery  from  sickness. 

1.  If,  therefore,  there  be  any  consolation  in  Christ,  if  any 
solace  of  charity,  if  any  fellowship  of  spirit,^  if  any  bowels  of  ^  com- 
passion : 

2.  Fill  up  my  joy,  that  ye  be  of  the  same  mind,  having  the 
same  charity,  of  one  accord,  thinking  the  one  thing.^ 

3.  Nothing"*  through  contention,  nor  through  vain-glory,  but  in 
humility,  each  esteeming  the  other  better  than  himself,^ 

4.  Each  one  not  considering'^  the  things  which  are  his  own,^ 
but  those  of  others. 

5.  For  think  this^  in  yourselves,  which  also  in  Christ  Jesus  ; 


•  The  article  is  not  in  the  text.  It  may  be  understood  of  the  union  of  minds 
and  hearts. 

2  G.  P.  "  and." 

'  G.  TO  h  <^povovvTe;.  This  is  a  repetition  of  the  first  phrase,  to  cturo  (fpcvtirf. 
Grotius  and  Middleton  think  that  it  refers  to  what  immediately  follows,  so  that 
the  meaning  is :  studying  this  one  thing  that  nothing  be  done  through  contention. 
The  apostle  desires  an  identity  of  sentiment  and^  feeling  among  the  faithful,  a 
common  charity,  a  union  of  mind  and  heart.  "  What  he  says,  is  this :  if  ye  wish 
to  afford  me  any  consolation  in  my  trials,  and  any  relief  in  Christ,  any  comfort 
of  love,  if  you  wish  to  manifest  any  communion  in  spirit,  if  you  have  any  tender- 
ness and  compassion,  give  me  full  joy."     St.  Chrysostom. 

■*  Let  nothing  be  done. 

5  Each  one  ought  to  think  humbly  of  himself,  and  consider  those  points  in 
which  his  neighbour  truly  excels  him.  He  should  not  prefer  himself  to  manifest 
sinners,  because  he  might  have  been  worse,  had  he  been  exposed  to  the  same 
temptations ;  and  he  knows  not  into  what  depths  of  vice  he  may  yet  fall. 

^  G.  P.  "  let  each  one  consider."     The  participle  is  now  adopted  by  all  critics. 

''  His  own  gifts,  or  good  qualities. 

8  P.  "let  this  mind  be  in  you,  which  was  also  in  Christ  Jesus."  The  princi- 
pal manuscripts  have  the  second  person,  as  in  the  Vulgate.  The  meaning  seems 
to  be :  Entertain  the  same  sentiments  in  regard  to  yourselves,  which  you  have  in 
regard  to  Christ.  As  you  believe  that  He,  the  Son  of  God,  humbled  Himself  to 
death,  be  ready  also  to  humble  yourselves,  whatever  may  be  your  apparent  ex- 
cellencies. 


406  THE     EPISTLE 

6.  Who  being  in  the  form^  of  God,  thought  it  not  robbery  to  be 
equaP  with  God ; 

7.  But  emptied  Himself^  taking  the  form^  of  a  servant/  made 
to  the  likeness  of  men,^  and  in  fashion^  found^  as  a  man. 

8.  He  humbled  Himself,  having  become  obedient  unto  death, 
even  the  death  of  the  cross.^ 

9.  Wherefore  also  God  hath  exalted  Him,^°  and  hath  given  Him 
the"  name,  which  is  above  every  name, 

10.  That  at  the  name  of  Jesus  every  knee  should  bend^  of  those 
which  are  in  heaven,  on  earth,  and  under  the  earth,^^ 

11.  And  every  tongue  should  confess,  that  the  Lord  Jesus 
Christ  is  in"  the  glory  of  God  the  Father. 

12.  Therefore,  my  beloved  (as  ye  have  always  obeyed),  not  as 

'  This  is  here  taken  for  nature,  as  in  the  following  verse.  Examples  of  the 
like  use  of  the  term  are  found  among  the  classic  writers,  as  Plato  de  Republica,  ii. 
p.  431. 

2  OwK  ap7ru.y!j.6^  -lyfig-ctro  to  civil  ?a-5t  fis^.  The  ancient  fathers  Chrysostom  and 
Theodoret,  and  the  others  generally,  give  the  same  interpretation  as_  the  Vulgate: 
7irsi  is  for  Ja-ov,  as  sometimes  in  classic  writers.  See  Hippocrat.  Jurejur.  col.  i.  p. 
42.  He  deemed  it  no  usurpation,  because  He  Himself  was  by  nature  God.  St. 
Chrysostom  remarks,  that  "  the  apostle  says  of  God  Himself,  that  God,  the  only 
begotten  Son  of  the  Father,  who  is  in  the  form  of  God,  who  has  nothing  less  than 
the  Father,  who  is  equal  to  Him,  thought  it  no  robbery  Himself  to  be  equal  to 
God." 

2  "The  inhaa-i  cannot  be  better  expressed  than  by  the  Vulgate  scipsum  ezina- 
nivit,  "emptied  Himself  of."  Bloomfield.  This  expression  does  notimplythat  He 
divested  Himself  of  the  Godhead ;  but,  the  assumption  of  human  nature  was  ap- 
parently a  yielding  up  of  His  majesty  and  glory.  No  diminution  or  change  took 
place  in  His  Divinity. 

*  Nature. 

^  Slave.  He  not  only  assumed  human  nature,  but  submitted  to  be  treated  as 
a  slave,  being  scourged  as  such — nay  crucified  as  the  vilest  malefactor. 

^  He  was  like  to  them,  a  true  man,  but  undefiled,  nay  perfect.  Heb.  iv.  15  ; 
vii.  26. 

'  Shape,  appearance,  manner  of  life. 

*  Presented,  ascertained,  known. 
9  Heb.  ii.  9. 

'"  The  text  has  "  superexalted." 

^^  The  article  is  in  the  three  chief  manuscripts. 

'2  In  homage. 

"'Lit:  "of  the  heavenly,  earthly,  and  infernal  beings.^'  The  angels  are 
commanded  to  adore  Him.  Heb.  i.  6.  Men  on  earth  give  Him  homage,  and 
such  as  refuse  it  now,  must  give  it  hereafter.  Demons  feel  His  power.  Isai.  xlv. 
24;  Rom.  xiv.  11. 

"  The  Vulgate  appears  to  mean  that  Christ  is  in  glory  with  His  Father ;  but 
the  text  rather  says  that  the  acknowledgment  of  Christ  as  Lord  redounds  to  the 
glory  of  His  Father.      Gloria  has  probably  been  substituted  for  gloriam. 


TO     THE     PHILIPPIANS.  407 

in  my  presence  only,  but  much  more  now  in  my  absence,  work  out 
your  salvation  with  fear  and  trembling.^ 

13.  For  it  is  God,  who  worketh  in  you  both  to  will,  and  to  per- 
form according  to  thp  good  will.^ 

14.  And^  do  all  things  without  murmurs  and  disputings  :"* 

15.  That  ye  may  be  faultless  and  sincere^  children  of  God,  blame- 
less in  the  midst  of  a  wicked  and  perverse  generation :  among 
whom  ye  shine,  as  lights  in  the  world, 

16.  Holding  forth  the  word  of  life*'  for  my  glory'^  in  the  day  of 
Christ,  because  I  have  not  run  in  vain,^  nor  laboured  in  vain. 

17.  But  if  even  I  be  a  libation^  upon  the  sacrifice^"  and  service" 
of  your  faith,  I  rejoice,  and  congratulate  with  you  all. 

■  Lest  they  fall  into  sin. 

2  We  can  rely  on  no  purpose  or  effort  of  our  own,  but  on  Divine  grace,  for 
which  we  should  earnestly  pray.  God  moves  us  by  His  grace  to  will  good,  and 
He  gives  us  strength  to  accomplish  it :  but  our  co-operation  is  necessary.  St. 
Augustin  remarks:  "Not  because  the  apostle  saith,  it  is  God  that  worketh  in 
you  both  to  will  and  work,  must  we  think  he  taketh  away  our  free  will.  For  if 
it  were  so,  then  would  he  not  a  little  before  have  willed  them  to  work  their  own 
salvation  with  fear  and  trembling.  For  when  they  are  commanded  to  work, 
their  free  will  is  called  upon :  but  with  trembling  and  fear  is  added,  lest  by 
attributing  their  well-working  to  themselves,  they  might  be  proud  of  their  good 
deeds,  as  though  they  were  of  themselves."  De  gratia  et  lib.  arb.  c.  ix.  The 
good  will  iuS'oK.ia.  may  be  the  Divine  good  pleasure,  by  which  God  determines  to 
bestow  grace  on  the  special  objects  of  His  favour;  or  the  good  disposition  of  the 
human  will,  under  the  influence  of  grace.  No  natural  disposition,  however  excel- 
lent, can  determine  the  Divine  counsels  in  the  distribution  of  grace.  St.  Chry- 
sostom  explains  it:  "on  account  of  His  love,  His  pleasure,  that  the  things 
pleasing  to  Him  may  be  performed,  that  they  may  be  according  to  His  will." 

^  G.  P.  have  not  the  conjunction. 

"  1  Pet.  iv.  9. 

5  The  punctuation  of  the  Vulgate  connects  these  adjectives  with  the  following 
noun  ;  but  in  the  Greek  they  are  of  difi'erent  genders. 

^  Some,  with  Beza,  conceive  that  there  is  an  allusion  to  lights  held  forth  as 
beacons  to  distressed  mariners :  but  the  term  may  signify  simply :  holding  fast 
to  the  faith,  which  is  the  principle  of  salvation:  "being  of  the  number  of  those 
who  shall  be  saved — having  the  seed  of  life,  the  pledge  of  life,  life  itself."  St. 
Chrysostom. 

"^  That  he  might  glory,  not  vainly,  but  in  the  Lord,  on  the  day  of  judgment  in 
the  success  of  his  labours.  "Such  is  your  virtue  that  it  will  not  only  lead  you 
to  salvation,  but  reflect  glory  on  me."     St.  Chrysostom. 

^  The  apostle  often  uses  the  similitude  of  a  race,  to  mark  both  his  personal 
career  and  his  apostolic  labours. 

9  The  Greek  term  means  poured  out  as  a  libation  over  the  victim.  It  has 
reference  to  the  shedding  of  his  blood,  whilst  labouring  for  their  salvation. 

•"  They,  by  faith,  were  victims. 

"  Lit.  "  Liturgy."  Their  faith  was  a  public  office,  or  act  of  homage,  which 
the  apostle  offered  to  God. 


408  THE    EPISTLE 

18.  And  rejoice  ye  also,  and  congratulate  with  me  for  the  same.^ 

19.  And  I  hope  in  the  Lord  Jesus,  to  send  Timothy^  to  you 
shortly,  that  I  also  may  be  of  good  comfort,  knowing  what  con- 
cerns you. 

20.  For  I  have  no  man  so  much  of  one  mind,^  who,  with  sincere 
affection  is  solicitous  for  you. 

21.  For  all  seek  their  own,  not  the  things  of  Jesus  Christ.'' 

22.  Now  know  ye^  the  proof  of  him,^  that  as  a  son^  to  a  father, 
he  hath  served  with  me  in  the  Gospel. 

23.  Him,  therefore,  I  hope  to  send  to  you  presently,  when  I 
shall  have  seen  the  things  which  concern  me. 

24.  And  I  trust  in  the  Lord,  that  I  myself  also  shall  come  to 
you^  speedily. 

25.  But  I  have  thought  it  necessary  to  send  to  you  Epaphroditus, 
my  brother  and  fellow-labourer,  and  fellow-soldier,®  and  your 
apostle, ^°  and  the  helper  of  my  need. 

26.  For  indeed,  he  longed  after  you  all,^^  and  he  was  afflicted, 
because  ye  had  heard  that  he  had  been  sick.-^^ 

27.  For  he  was  sick  even  to  death  ;^^  but  the  Lord  had  mercy  on 
him :  and  not  only  on  him,  but  on  me  also,  lest  I  should  have 
sorrow  upon  sorrow." 

28.  Therefore  I  sent  him  the  more  speedily,  that  on  seeing  him 
ye  may  rejoice  again,  and  I  may  be  without  sorrow. 

1  For  his  suflFerings  in  the  cause  of  Christ.  "  Congratulate  with  me,  he  says, 
since  I  rejoice  in  the  prospect  of  my  own  death."     St.  Chrysostom. 

2  Acts  xvi.  1. 

3  So  identified  with  himself  in  feeling  and  solicitude  for  their  welfare. 

*  This  is  popularly  said,  to  express  that  very  many  sought  their  own  interests 
or  glory,  rather  than  the  glory  of  Christ.     1  Cor.  xiii.  5. 

5  P.  "ye  know." 

6  His  zeal  and  alfection. 
''  Cleaving  fondly. 

8  G.  P.  omit  "to  you:"  which  words  are  in  the  Alexandrian  and  Vatican  manu- 
scripts. 

9  From  these  epithets  it  was  clear  that  he  was  a  bishop. 

•"  Many  infer  hence  that  he  was  Bishop  of  Philippi :  others  think  that  the  term 
may  be  taken  in  its  lowest  signification  for  messenger  sent  by  the  Philippians 
with  money  to  St.  Paul.      The  preceding  terms  favour  the  former  interpretation. 

"  To  see  you. 

'^  As  their  bishop  he  felt  that  his  sickness  would  afflict  them. 

"  With  evident  danger  of  death. 

"  The  sorrow  of  losing  so  faithful  a  colleague,  whilst  he  himself  was  a  prisoner 
for  the  faith. 


TO    THE    PHILIPPIANS.  409 

29.  Receive  him,  therefore,  with  all  joy  in  the  Lord,  and  treat 
such  with  honour : 

30.  Because  for  the  work  of  Christ  he  was  nigh  to  death,  de- 
livering up  his  life,"^  that  he  might  fulfil  what  was  wanting  on  your 
part  towards  my  service.^ 


CHAPTER  III. 

No  one  can  glory  in  legal  observances :  otherwise  Paul  would  have  the  greatest  reason  to 
glory  in  them  :  who  nevertheless  considered  all  as  loss,  that  he  might  gain  the  justice 
of  God  by  faith  in  Christ,  always  advancing  in  order  finally  to  attain  to  perfection : 
wherefore  he  exhorts  the  Philippians  to  imitate  him,  rather  than  the  disorderly,  who 
are  enemies  of  the  cross  of  Christ. 

1.  As  to  the  rest,  my  brethren,  rejoice  in  the  Lord.^  To  write 
the  same  things^  to  you  is  not,  indeed,  irksome  to  me,  but  it  is 
necessary  for  you. 

2.  Beware  of  the  dogs,*  beware  of  the  evil  workers,^  beware  of 
the  concision.^ 


*  Endangering  it,  probably  by  pursuing  his  journey  -whilst  actually  sick,  or  as 
St.  Chrysostom  thinks,  by  approaching  the  apostle  at  a  time  of  great  excitement 
and  suspicion. 

2  This  is  not  a  reproach.  They  did  what  was  in  their  power,  by  sending  the 
relief,  which  Epaphroditus,  at  the  peril  of  his  life,  hastened  to  deliver.  The 
personal  services  which  he  rendered,  all  would  have  willingly  performed. 

'  This  is  said  to  animate  them,  as  having  reason  of  rejoicing  in  the  return  of 
Epaphroditus. 

*  As  those  which  he  had  spoken  when  present.  Some  think  that  he  repeats 
what  he  had  said  in  a  former  epistle,  of  which,  however,  there  is  no  evidence. 

5  The  dog  being  remarkable  for  impudence,  greediness,  and  petulance,  is  in 
Scripture  the  type  of  the  profane.  Here  it  indicates  false  teachers,  especially 
the  advocates  of  the  Jewish  rites.  The  Philippians  are  charged  to  guard  against 
them. 

6  The  same  are  here  meant  as  labouring  to  corrupt  the  faith  of  others^ 

'  KctTttTofxri  is  used  as  a  term  of  reproach  for  the  advocates  of  circumcision, 
who  by  seeking  to  ingraft  it  on  Christianity,  cut  off  effectually  their  disciples 
from  Christ.  The  play  on  the  word  is  imitated  by  the  Latin  and  English  inter- 
preters. 


410  THE     EPISTLE 

3.  For  Tve  are  the  circumcision/  who  in  spirit^  serve  God,  and 
glory  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh,^ 

4.  Although  I  also^  might  have  confidence  in  the  flesh.  If 
any  other  thinketh  he  may  have  confidence  in  the  flesh,  I  more,^ 

5.  Circumcised  on  the  eighth  day,^  of  the  stock  of  Israel,^  of 
the  tribe  of  Benjamin,^  a  Hebrew  of  Hebrews,^  as  regardeth  the 
law  a  Pharisee,^" 

6.  As  regardeth  zeal  persecuting  the  Church  of  God,"  as  re- 
gardeth the  justice  which  is  in  the  law,  having  lived  blameless  :^ 

7.  But  the  things  which  were  gain"  to  me,  these  I  considered 
loss,^^  for  Christ. 

8.  Yea,  but  I  esteem  all  things  to  be  loss,  for  the  excellent 
knowledge'^  of  Jesus  Christ  my  Lord :  for  whom  I  have  forfeited 
all  things,  and  regard  as  dirt  that  I  may  gain  Christ. 

9.  And  I  may  be  found  in  Him^'^  not  having  my  justice,  which 
is  by  the  law,^^  but  that  which  is  by  faith  of"  Christ  Jesus  :^^ 
justice  which  is  of  God  in  faith,^° 

1  Circumcised  in  spirit.  He  contends  that  Christians  alone  are  truly  circum- 
cised, because  the  sjiiritual  circumcision,  by  the  mortification  of  the  passions,  is 
more  important  than  the  carnal  observance.  The  Jews  not  being  thus  dead  to 
sin,  the  apostle  claims  for  Christians  the  character. 

2  Spii-itually,  Tvith  the  mind  and  heart. 
^  In  circumcision,  or  legal  observances. 

*  G.  P.  omit  "  also  ;"  but  the  Vulgate  reading,  which  is  found  in  St.  Chrysos- 
tom,  is  adopted  by  Baumgarten-Crusius. 

5  In  respect  to  those  points  in  which  the  Judaizers  gloried,  the  apostle  had 
the  advantage. 

^  In  exact  conformity  with  the  law,  as  a  child  of  Jewish  parents.  Proselytes 
were  circumcised  at  any  age,  on  submitting  to  the  law. 

■^  The  original  stock,  not  like  the  Samaritans  or  Idumeans. 

^  Which  had  not  been  led  into  captivity,  and  whose  derivation  from  the  primi- 
tive stock  was  therefore  undoubted. 

3  By  both  parents  descended  from  Abraham,  of  the  old  and  unmixed  blood. 
^°  Strictest  in  its  observance.     Acts  xxiii.  6. 

^'  The  sincei'ity  of  his  attachment  to  the  law  was  evident  from  the  ardour 
wherewith  he  once  persecuted  the  followers  of  Christ. 

'2  His  conduct  had  been  regular,  in  strict  accordance  with  the  legal  pre- 
scriptions. 

1*  In  the  text  it  is  in  the  plural,  which  is  scarcely  admissible  in  English. 

'*  He  did  not  value  them ;  he  chose  to  forfeit  all  advantages  arising  from  them, 
rathemhan  be  estranged  from  Christ. 

■^  Lit.  "  the  excellence  of  the  knowledge."  '^  United  with  Him. 

"  Not  that  which  is  grounded  on  the  exactness  wherewith  he  had  fulfilled  the 
legal  observances. 

'^In-  '9  G.  P.  omit  "  Jesus." 

^  G.  i7r\  T»i  iric-Tii.    P.   "by  faith."     Some  manuscripts  noticed  by  Griesbach 


TO     THE    PHILIPPIANS.  411 

10.  ^  To  know  Him,  and  the  power  of  His  resurrection,^  and 
the  fellowship  of  His  sufferings  :^  being  made  conformable  to  His 
death : 

11.  If  by  any  means  I  may  attain  to  the  resurrection,  which  is 
from  the  dead.^ 

12.  Not  that  I  have  already  attained,*  or  am  already  perfect :® 
but  I  follow  after,  if  by  any  means  I  may  lay  hold  of  that  for 
which  I  am  also  laid  hold  of  by  Christ  Jesus. ^ 

13.  Brethren,  I  do  not  count  that  I  have  laid  hold  of  it.^  But 
one  thing,''  forgetting  the  things  that  are  behind,  and  stretching 
forth  myself  to  those  that  are  before, 

14.  I  press  towards  the  mark,^°  for  the  prize  of  the  call  of  God 
from  above^^  in  Christ  Jesus. 

15.  Let  us,  therefore,  as  many  as  are  perfect,^  be  of  this  mind, 
and  if  ye  be  otherwise  minded,  this  also  God  will  reveal  to  you.^^ 

have  the  Vulgate  reading :  h.  Justice  is  the  gift  of  God,  granted  freely  to  the 
believer  in  Christ,  who  is  penitent  for  sin,  and  determined  to  live  in  conformity 
with  the  Divine  law. 

'  The  phrase  is  elliptical.     That  I  may  know  Him. 

2  To  know  more  fully  the  Divine  power  displayed  in  the  resurrection  of 
Christ,  and  to  experience  its  effect  in  the  increased  confidence  of  rising  with  Him. 

3  To  know  experimentally  His  sufferings :  to  be  made  worthy  to  suffer  with 
Him. 

*  This  implies  no  doubt,  but  his  earnest  solicitude  to  secure  a  glorious  resur- 
rection, even  by  the  endurance  of  extreme  sufferings.  "If  I  lay  hold  on  His 
resurrection,  that  is,  if  I  can  suffer  so  much,  if  I  can  imitate  Him,  if  I  can  be- 
come like  to  Him,  suffering  as  Christ  suffered,  who  was  spit  upon,  buffeted, 
scourged,  and  put  to  death."     St.  Chrysostom. 

^  The  palm  of  victory. 

^  In  the  Christian  career.  The  apostle  was  conscious  to  himself  of  no  fault, 
1  Cor.  iv.  4 ;  but  he  might  still  advance  in  virtue. 

''  Christ  calling  him  to  the  faith,  introduced  him  into  the  race-course,  and  he 
now  struggled  to  reach  the  goal,  and  secure  the  object  of  his  calling.  "  I  was, 
he  says,  of  the  number  of  the  lost,  I  was  on  the  point  of  being  drowned,  I  was 
near  ruin :  God  laid  hold  of  me  :  He  even  pursued  me,  as  I  fled  from  Him  with 
all  my  might."     St.  Chrysostom. 

^  The  prize. 

9  One  thing  only  I  consider. 

'°  As  a  racer,  who  does  not  consider  the  ground  which  he  has  got  over,  but 
that  which  still  remains,  and  hastens  to  the  goal. 
11  The  prize  to  which  he  was  called. 

'2  All  they  who  imagine  themselves  to  be  such,  must  remember  that  they  are 
still  liable  to  lose  the  prize  :  "  What  is  this  ?  That  we  must  forget  what  we  have 
done  :  so  that  a  perfect  man  should  judge  himself  to  be  imperfect."  St.  Chry- 
sostom. 

'2  If  they  entertained  not  this  holy  fear  of  not  attaining  to  salvation,  God 


412  THE    EPISTLE 

16.  Nevertheless  whereunto  we  are  come,  that  we  be  of  the  same 
mind,  let  us  also  continue  in  the  same  rule.^ 

17.  Be  ye  followers  of  me,  brethren,  and  observe  those  who 
walk  so,  as  ye  have  our  model.^ 

18.  For  many  walk,^  of  whom  I  often  told  you,  (but  now  even 
I  speak  weeping)  the  enemies  of  the  cross  of  Christ  :* 

19.  Whose  end  is  destruction :  whose  god  is  the  belly  :^  and 
glory  is  in  their  shame,^  who  mind  earthly  things.^ 

20.  But  our  citizenship^  is  in  heaven :  whence  also  we  look  for 
a  Saviour,  the  Lord  Jesus  Christ,^ 

21.  Who  will  reform  the  body  of  our  lowliness,^"  conformably  to 
the  body  of  His  glory,"  according  to  the  operation^  whereby  he  is 
able  to  subject  all  things  to  Himself. 


■would  enlighten  their  minds,  on  hearing  the  instructions  contained  in  this  letter. 
"  This  is  not  said  in  reference  to  doctrines,  but  concerning  perfection  of  life,  that 
none  should  consider  themselves  to  be  perfect :  for  he  that  imagines  that  he  has 
got  all  has  nothing."     St.  Chrysostom. 

1  The  apostle  exhorts  them  to  have  present  to  their  mind  the  common  princi- 
ples of  faith,  and  to  act  accordingly :  "  To  what  we  have  attained,  this  is  already 
so  far  accomplished.  Do  you  perceive  that  he  wishes  the  instructions  to  be  as  a 
rule  ?  The  rule  does  not  admit  addition  or  diminution,  without  losing  its  essence. 
In  the  same  rule,  that  is,  the  same  faith,  the  same  principle."     Idem. 

2  G.  P.  "ye  have  us  for  an  ensample."  "Although  I  be  not  present,  you 
nevertheless  know  my  manner  of  proceeding,  that  is,  my  conduct."     Idem. 

^  False  teachers,  or  weak  Christians.  Rom.  xvi.  17.  "  There  were  some  who 
made  a  profession  of  Christianity,  but  lived  in  ease  and  luxury :  which  was 
opposed  to  the  cross :  therefore  did  the  apostle  speak  thus."     Idem. 

4  The  false  teachers  undermined  the  mystery  of  the  redemption — the  weak 
Christians  opposed  it  by  their  lives. 

*  Sensuality  generally  distinguishes  false  teachers,  even  those  who  affect 
severity  of  character  and  teaching. 

^  In  shameful  actions. 

'  Their  affections  and  desires  are  for  the  things  of  earth. 

^  G.  TTOMTivfjt.a..  V.  conversatio.  The  principles  of  the  Christian  life  are  de- 
rived from  above — our  hopes  and  interests  are  heavenly. 

9  To  come  in  glory  at  the  end  of  time. 

'°  Our  lowly  body. 

"  His  glorious  body. 

'2  Lit.  "  energy."    Divine  power,  by  which  He  controls  all  things. 


TO    THE    PHILIPPIANS.  413 


CHAPTER  IV. 

He  exhorts  them  to  perseverance  and  spiritual  joy,  modesty,  prayer,  and  thanksgiving, 
wishing  them  the  peace  of  God,  and  steadfast  adherence  to  Divine  things,  and  praising 
them  for  the  supplies  sent  by  Epaphroditus. 

1.  Therefore,  my  brethren,  beloved  and  longed  for,  my  joy  and 
my  crown :  stand  thus^  in  the  Lord,  beloved. 

2.  I  beseech  Evodia,  and  I  beseech  Syntyche,  to  be  of  one  mind 
in  the  Lord.^ 

3.  I  also  ask  thee  likewise,  sincere  companion,^  help  these 
women*  who  have  laboured  with  me  in  the  GospeP  together  with 
Clement^  and  my  other  fellow-labourers,  whose  names  are  in  the 
book  of  life.'' 

4.  Rejoice  in  the  Lord  always  :  again  I  say  rejoice. 

5.  Let  your  modesty*  be  known  to  all  men  :^  the  Lord  is  nigh.^° 


'  As  persons  whose  thoughts  and  hopes  are  in  heaven. 

2  They  were  at  variance. 

'  This  is  addressed  probably  to  the  bearer  of  the  letter.  The  term  here,  says 
Bloomfield,  "  denotes  colleague  in  oifice,  and  I  am  inclined  to  agree  with  those 
who  suppose  the  apostle  means  the  Bishop,  or  principal  Presbyter  of  Philippi, 
who  was,  as  it  were,  his  deputy  and  subordinate  colleague."  St.  Chi-ysostom 
calls  him  a  fellow- workman  and  soldier,  partner  and  brother. 

■*  The  two  women  just  mentioned. 

^  They  co-operated  by  instructing  females,  and  in  other  ways  suitable  to  their 
sex. 

^  G.  P.  "  also."  This  is  marked  as  doubtful  by  Baumgarten-Crusius.  This 
Clement  afterwards  filled  the  Roman  See ;  he  is  known  as  Clemens  Romanus. 

"^  This  marks  their  acceptance  with  God.  It  may  also  imply  a  confidence  that 
they  would  finally  be  saved:  but  it  is  not  probable  that  a  special  revelation  of 
this  was  made  to  the  apostle. 

^  G.  To  i^rtiini;.  V.  modestia.  Its  classical  signification  is  propriety  or  cor- 
rectness ;  but  in  Scripture  it  implies  moderation,  gentleness,  benevolence,  mild 
demeanour.  St.  Chrysostom  considers  it  here  to  regard  the  forbearance  to  be 
exercised  towards  the  enemies  of  piety. 

9  The  apostle  wishes  them  to  act  towards  men  with  this  gentleness,  so  that  it 
might  be  manifest. 

'"  This  is  understood  of  the  coming  of  Christ  to  punish  the  Jews.  The  know- 
ledge that  this  event  was  not  far  off  was  calculated  to  reconcile  Christians  to 
their  sufferings.  In  another  sense,  the  Divine  presence  is  a  most  efiFectual  means 
for  regulating  the  interior  and  exterior,  and  making  our  conduct  uniformly  edi- 
fying. 


414  THE     EPISTLE 

6.  Be  anxious  about  nothing/  but  in  everything  by^  prayer 
and  supplication,  with  thanksgiving,^  let  your  petitions  be  made 
known  to  God.'' 

7.  And  may  the  peace  of  God,  which  surpasseth  all  under- 
standing, guard  your  hearts  and  minds  in  Christ  Jesus. 

8.  As  to  the  rest,  brethren,  whatsoever  things  are  true,  what- 
soever modest,*  whatsoever  just,  whatsoever  holy,  whatsoever 
amiable,  whatsoever  of  good  report,''  if  there  he  any  virtue,^  if 
any  praise  of  discipline,^  think  on  these  things. 

9.  The  things  which  ye  have  both  learned  and  received,^  and 
heard  and  seen  in  me,^°  these  do  ye :  and  the  God  of  peace  shall 
be  with  you. 

10.  And  I  rejoiced  in  the  Lord  greatly,  that  now  at  length  your 
thought  for  me  hath  flourished  again,"  as  ye  did  also  think,^^  but 
ye  were  prevented. ^-^ 

11.  I  speak  not,  as  if  through  want :  for  I  have  learned  to  be 
content  w^th  the  things  which  I  have. 

12.  I  know  even  to  be  humbled,  I  know  how  also  to  abound : 
(everywhere  and  in  all  things  I  am  instructed)  both  to  feast  and 
to  be  hungry,  both  to  abound  and  to  be  in  want. 


'  P.  "careful."  The  Greek  term  signifies  anxiety.  Care  is  proper,  but  ex- 
treme anxiety  is  to  be  sliunned.  AVe  should  do  all  in  our  power  for  success, 
using  the  means  with  which  Providence  furnishes  us,  and  praying  God  to  bless 
our  endeavours. 

2  G.  h  ttuvt)  TYi  TTfot^ivx^f-  V.  in  omni  oratione.  The  text  shows  that  it  must  be 
rendered  as  above. 

"  Praise  for  favours  received. 

■•  God  knows  our  wants  and  desires  before  they  are  expressed ;  but  He  wishes 
us  to  declare  them,  that  we  may  be  more  sensible  of  our  dependence  on  His 
bounty. 

5  G.  a-iiAva,  grave. 

8  Are  worthy  of  esteem. 

''  This  is  equivalent  to  whatever  is  virtuous. 

^  G.  P.  omit  "  of  discipline."     AVhatever  is  praiseworthy. 

9  Embraced. 

'"  Which  ye  have  heard  me  teach,  and  seen  me  practise. 

"  Their  remembrance  of  him,  which  was  manifested  by  their  gifts,  was  like 
the  renewed  blossom  and  fruit  of  a  tree,  which  during  the  winter  appeared  dead. 

•2  He  moderates  the  implied  reproach,  and  excuses  their  neglect. 

"  G.  iK^ipha-d-i  S'L  V.  occupati  autem  eratis.  The  term  literally  means  a  want 
of  opportunity. 


TO    THE    PHILIPPIANS.  415 

13.  I  can  do  all  things  in  Him  who  strengtheneth  me.^ 

14.  Nevertheless  ye  have  done  well,  sharing  with  me  in  my 
affliction.^ 

15.  Now  ye  also,  0  Philippians,  know  that  in  the  beginning  of 
the  Gospel,^  when  I  set  out  from  Macedonia,  no  church  shared 
with  me  in  the  proportion  of  giving  and  receiving,"*  but  ye  alone : 

16.  For  to  Thessalonica  even  ye  sent  once  and  a  second  time  for 
my  use.^ 

17.  Not  that  I  seek  the  gift,  but  I  seek  the  fruit  which  aboundeth 
to  your  account.^ 

18.  But  I  have  all  things,^  and  I  abound :  I  am  filled,^  having 
received  from  Epaphroditus  the  things  which  ye  have  sent,  an 
odour  of  sweetness,  an  acceptable  sacrifice,  pleasing  to  God.^ 

19.  And  may  my  God  supply^"  every  want"  of  yours,  according 
to  His  riches  in  glory  in  Christ  Jesus. ^^ 

20.  But  to  our  God  and  Father^^  glory  for  ever.     Amen. 

21.  Salute  ye  every  saint"  in  Christ  Jesus. 


1  His  power  to  adapt  himself  to  all  varieties  of  circumstances  arose  from  the 
strengthening  grace  of  God. 

2  Lit.  communicating. 

3  When  it  was  first  preached  to  them. 

*  They  gave  supplies,  and  received  instruction.  This  was  not  in  a  mercenary 
or  simoniacal  spirit. 

^  They  sent  gifts  to  him,  when  at  Thessalonica,  the  metropolis. 

*  He  was  pleased  to  witness  their  generous  zeal,  which  would  be  rewarded 
abundantly  by  God.  "  I  speak  on  your  account,  he  says,  not  for  myself;  for 
your  salvation,  for  I  gain  nothing  thereby.  The  benefit  is  with  the  donors ;  for 
the  donors  a  reward  is  laid  up."     St.  Chrysostom. 

'  All  necessaries  of  life. 

8  Abundantly  supplied. 

9  Their  gifts,  prompted  by  zeal  and  charity,  were  as  a  sweet  odour  from  a 
sacrifice,  or  as  the  sacrifice  itself,  which  God  had  formerly  received  from  his  an- 
cient people.  "  The  Scripture  did  not  hesitate  to  use  in  regard  to  God  this 
human  and  lowly  phrase,  to  show  to  men  that  their  gifts  were  accepted."  St. 
Chrysostom. 

10  G.  P.  "My  God  shall  supply."  Three  of  the  chief  manuscripts  have  the 
Vulgate  reading. 

"  Three  readings  of  this  text  are  mentioned  by  St.  Chrysostom.  ^iUv,  x^P^^^ 
Xa^av. 

'2  He  prays  that  their  temporal  wants  may  be  supplied,  but  still  more  that  they 
may  be  rewarded  hereafter. 

"  T(J  (Ts  S-SfJ  Ka/  TTxtf)  n/j-Z)/.     It  may  be  simply  rendered,  "  to  God,  our  Father." 

"  Every  Christian. 


416  THE    EPISTLE    TO    THE    PHILIPPIANS. 

22.  The  brethren,  who  are  with  me,  salute  you.     All  the  saints 
salute  you,  especially  those  who  are  of  the  family  of  Csesar.^ 

23.  The  grace  of  our  Lord  Jesus  Christ  he  with  your  spirit.^ 
Amen.^ 


1  Already  there  were  Christians  in  the  palace,  perhaps  among  the  relatives  of 
the  emperor.  "He  animated  and  encouraged  them,  showing  that  the  preaching 
had  reached  even  the  imperial  residence ;  for  if  the  inmates  of  the  palace  despised 
all  things  for  the  King  of  heaven,  much  more  should  they."     St.  Chrysostom. 

2  G.  P.  "with  you  all."  Lachmann  adopts  the  Vulgate  reading  on  the  autho- 
rity of  five  Uncial  manuscripts,  and  several  versions. 

3  G.  P.  "It  was  written  to  the  Philippians  from  Kome  by  Epaphroditus." 
This,  although  correct,  does  not  appertain  to  the  epistle. 


INTRODUCTION 


TO    THE    EPISTLE    TO    THE    COLOSSIANS. 


CoLOSSB  was  one  of  the  chief  cities  of  Phrygia,  an  inland  pro- 
vince of  Asia  Minor.  It  is  certain  that  St.  Paul  visited  this  province/ 
but  it  is  doubted  whether  he  first,  or  at  all,  preached  the  Gospel 
to  the  Colossians,  many  inferring  the  contrary  from  some  passages 
in  this  epistle.^  Epaphras  is  thought  with  great  probability  to  have 
been  their  father  in  the  Gospel,  since  St.  Paul  himself  testifies  that 
they  had  been  instructed  by  him.  It  appears  that  they  were  ad- 
dressed subsequently  by  Judaizing  teachers,  who  were  anxious  to  en- 
graft the  ceremonial  observances  of  the  law  on  the  Christian  religion, 
and  that  they  were  also  urged  to  adulterate  the  faith  by  the  ad- 
mixture of  false  principles,  derived  from  the  Platonic  and  Pytha- 
gorean schools  of  philosophy,  such  as  we  have  already  explained. 
The  apostle,  with  his  usual  vehemence,  denounces  all  these  attempts, 
and  maintains  that  Chkist  is  far  above  the  angels,  even  the  most 
exalted  in  the  heavenly  hierarchy.  The  superstition,  which  re- 
garded them  as  necessary  mediators,  through  whom  alone  our 
prayers  could  reach  the  throne  of  God,  and  which  ascribed  to  them 
the  creation  and  control  of  the  world,  is  strongly  condemned  ;  and 
the  sovereign  dominion  of  Christ  is  affirmed.  The  atonement 
which  He  gave  for  sin,  His  abrogation  of  the  ceremonial  law,  and 
His  headship  over  all  the  Church,  in  heaven  as  well  as  on  earth, 
are  plainly  taught.  The  same  doctrines  and  maxims  Avhich  are 
presented  in  the  letter  to  the  Ephesians  are  here  inculcated  with 
some  variety  of  language.  The  letter  was  written  during  the  first 
imprisonment  of  the  apostle  at  Rome,  about  the  year  62. 

'  Acts  xvi.  6  ;  xviii.  23.  2  ch.  i.  4. 

27 


THE  EPISTLE 

OF   BLESSED   PAUL   THE   APOSTLE   TO 
THE   COLOSSIANS. 


CHAPTER  I. 

The  apostle,  having  heard  of  the  faith,  charity,  and  hope  of  the  Colossians,  prays  for 
them,  that  they  may  become  perfect  in  the  knoioledge  of  God,  and  in  good  works :  he 
says  that  Christ  is  the  image  of  God,  and  that  by  Him  all  things  ivere  created,  and 
thai  lie  is  the  head  of  the  Church,  by  whom  all  things  were  reconciled :  he  therefore 
exhorts  them  to  continue  immovable  in  faith,  and  says  that  he  himself  was  made  a 
minister  of  Christ  to  preach  the  mystery  hidden  during  ages,  but  now  mttnifested. 

1.  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  and 
Timothy  the  brother  : 

2.  To  the  saints  and  faithful  brethren  in  Christ  Jesus,^  who 
are  at  Colosse. 

•  3.  Grace  to  you  and  peace  from  God  our  Father  and  the  Lord 
Jesus  Christ.^  We  give  thanks  to  God  and  the  Father^  of  our 
Lord  Jesus  Christ  always^  praying  for  you : 

4.  Hearing  of  your  faith  in  Christ  Jesus,*  and  the  love  which 
ye  have  towards  all  the  saints 

5.  For  the  hope,  which  is  laid  up  for  you®  in  heaven  :  which  ye 
have  heard  in  the  word  of  the  truth  of  the  Gospel,^ 


'  G.  P.  omit  "Jesus  ;"  which  is  found  in  many  manuscripts. 

2  "  And  the  Lord  Jesus  Christ."  This  clause  is  wanting  in  many  manuscripts, 
and  rejected  by  modern  critics.    It  is  found  in  the  Armenian  and  Coptic  versions. 

^  Tw  be,  x«t  vctTpi.  St.  Chrysostom  read :  tw  S-«>J  tm  TrxTpi :  "  to  God,  the  Father 
of  our  Lord  Jesus  Christ." 

■*  This  may  be  joined  with  the  giving  thanks,  or  with  praying. 

^  From  this  it  is  probable  that  the  apostle  had  not  preached  to  them. 

®  The  object  of  hope — eternal  glory  was  reserved  for  them. 

''  The  true  word. 


THE    EPISTLE    TO    THE     COLOSSIANS.  419 

6.  Which  is  come  unto  you,  as  it  is  also  in  the  whole  world,^ 
and  it  bringeth  forth  fruit,  and  groweth,^  as  in  you,  since  the  day 
on  which  ye  heard,  and  knew  the  grace  of  God  in  truth, 

7.  As  ye  learned  from  Epaphras,  our  beloved  fellow-servant, 
who  is  a  faithful  minister  of  Christ  Jesus  for  you.^ 

8.  Who  also  hath  manifested  to  us  your  love  in  spirit  :* 

9.  Therefore  we  also,  from  the  day  that  we  heard  it,^  cease  not 
praying  for  you,  and  asking  that  ye  may  be  filled  with  the  know- 
ledge of  Bjs  will,  in  all  wisdom  and  spiritual  understanding  : 

10.  That  ye  may  walk  worthy  of  God,**  pleasing  in  all  things,'' 
fruitful  in  every  good  work,  and  increasing  in  the  knowledge  of 
God: 

11.  Strengthened  with  all  might  according  to  the  power  of  His 
glory,^  in  all  patience  and  long  suffering  with  joy, 

12.  Giving  thanks  to  God^  the  Father,  who  hath  made  us  worthy 
to  share  in  the  lot  of  the  saints  in  light  :^° 

13.  Who  hath  delivered  us  from  the  power  of  darkness,  and 
translated  us  to  the  kingdom  of  the  Son  of  His  love," 

14.  In  whom  we  have  redemption  through  His  blood,^  the  for- 
giveness of  sins : 

15.  Who  is  the  image  of  the  invisible  God,  the  first-born  of 
every  creature  :^^ 

16.  For  in  Him"  all  things  were  created  in  heaven,  and  on  earth, 

1  Already  the  Gospel  was  widely  dififused. 

2  G.  P.  omit  "  and  groweth."  These  words  are  now  admitted  to  be  genuine, 
being  found  in  the  ancient  manuscripts,  among  others  in  that  used  by  St.  Chry- 
sostom. 

*  He  was  probably  their  apostle  and  bishop. 

■*  Their  mutual  love,  which  was  spiritual,  grounded  on  supernatural  motives. 

5  Of  their  conversion. 

6G.  P.  "of  the  Lord." 

'  G.  P.  "unto  all  pleasing:"  pleasing  God  in  all  things.  "As  he  says,  He 
revealed  Himself  freely  to  you,  and  as  you  have  received  so  great  knowledge,  so 
pursue  a  course  of  conduct  worthy  of  your  faith."     St.  Chrysostom. 

s  His  glorious  power. 

9  G.  P.  omit  "God."  The  manuscripts  vary:  that  used  by  St.  Chrysostom 
had  it. 

10  Called  to  the  faith. 

11  Of  His  beloved  Son. 

12  Griesbach  rejects  the  words,  "through  His  blood."  They  are  not  in  the 
Rhemish  version,  which  was  made  from  the  Sixtine  edition  of  the  Vulgate. 

1^  He  existed  before  any  creature.  This  is  the  force  of  the  term  first-born  in 
this  passage  :  for  "  He  is  before  all."     Infra  v.  17. 

"  The  Father  is  said  to  create  all  things  in  the  Son,  on  account  of  the  intimate 


420  THE     EPISTLE 

visible  and  invisible,  whether  thrones  or  denominations,  or  princi- 
palities or  powers :  all  things  were  created  through  Him,  and  in 
Him  : 

17.  And  He  is  before  all,  and  all  things  subsist  in  Him. 

18.  And  He  is  the  head  of  the  body,  the  Church,  who^  is  the 
beginning,^  the  first-born  of  the  dead  :^  that*  He  Himself  may  be 
in  all  things  pre-eminent.* 

19.  For  it  was  pleasing^  that  all  fulness^  should  dwell  in  Him, 

20.  And  through  Him  to  reconcile  all  things  to  Himself,  pacify- 
ing by  the  blood  of  His  cross,  the  things  which  are  on  earth,  or  in 
heaven.* 

21.  And  ye  who  were  once  alienated^  and  enemies  in  mind,^° 
in  evil  works, 

22.  Yet  now  He  hath  reconciled  in  the  body  of  His  flesh"  by 
death,  to  present  you  holy,  and  spotless,  and  blameless  before 
Him : 

23.  If  so  ye  continue  in  the  faith  grounded  and  steadfast,  and 
not  to  be  moved  from  the  hope  of  the  Gospel,  which  ye  have  heard, 


union  of  the  Divine  Persons  in  the  Godhead.     All  things  in  heaven  and  on  earth, 
even  the  various  orders  of  angelic  spirits,  were  created  by  Him  and  in  Him.    The 
unity  of  the  Divine  operation,  which  is  alternately  ascribed  to  each  Divine  Person, 
is  thus  strongly  expressed.     John  i.  3. 
•  Christ. 

2  The  source  of  all  things.     1  Cor.  xv.  20 ;  Apoc.  i.  5. 

3  Christ  was  the  first  to  rise  from  the  dead. 

4  So  that  He. 

5  IJpaiTiijtev.  V.  primatum  tenens.  P.  might  have  the  pre-eminence.  I  have 
borrowed  the  word  from  Macknight.  It  is  the  prerogative  of  Christ,  as  man,  to 
be  above  all  mere  creatures.  The  apostle  combats  the  errors  of  the  Oriental 
philosophy,  which  ascribed  to  the  angels  the  prerogatives  of  the  Deity. 

6  To  the  Father. 

^  The  fulness  of  perfection — the  Divine  Nature  is  common  to  the  Son  and 
Father,  and  Holy  Spirit.  The  fulness  of  Divine  gifts  is  in  the  Son  as  Man.  The 
whole  circle  of  creation  centres  in  Him,  since  all  things  are  referred  to  Him. 
The  Greek  term  here  employed,  to  Trxipce/uoi,  had  a  conspicuous  place  in  the  false 
system  above  referred  to. 

^  Heaven  and  earth  are  said  to  be  reduced  to  peace  through  the  cross,  since 
the  blood  of  Christ,  being  the  atonement  for  the  sins  of  men,  prepares  them  for 
bliss.     By  this  means  angels  and  saints  are  brought  into  intimate  union. 

9  From  God. 

•"  Their  sentiments  being  totally  at  variance  with  Divine  truth. 

"  By  means  of  His  body,  which  is  truly  human  flesh.  It  was  important  to 
state  this  in  express  terms,  as  the  Phantasiasts  afterwards  denied  the  reality  of 
the  Incarnation. 


TO    THE    COLOSSIANS.  421 

which  is  preached  to  every  creature  under  heaven,  of  which  I  Paul 
am  made  a  minister, 

24.  Who  now  rejoice  in^  sufferings  for  you,  and  fill  up  the  de- 
ficiencies^ of  the  sufferings  of  Christ,  in  my  flesh  for  His  body, 
which  is  the  Church  : 

25.  Of  which  I  am  made  the  minister  according  to  the  dispensa- 
tion of  God,  which  is  given  me  for  you,  that  I  may  spread^  the 
word  of  God : 

26.  The  mystery  which  hath  been  hidden  from  ages  and  gene- 
rations, but  now  is  manifested  to  His  saints, 

27.  To  whom  God  would  make  known  the  riches  of  the  glory  of 
this  mystery  among  the  Gentiles,  which  is  Christ,^  in  you  the  hope 
of  glory, 

28.  Whom  we  preach,  admonishing^  every  man  and  instructing 
every  man  in  all  wisdom,  that  we  may  present  every  man  perfect 
in  Christ  Jesus, 

29.  Whereunto  also  I  labour,  striving  according  to  His  opera- 
tion which  He  worketh  in  me  with  power. 


CHAPTER  II. 

He  exhorts  them  to  guard  against  being  seduced  from  the  faith  of  Christ  by  any  persua- 
sions or  impostures  of  philosophers,  or  of  persons  wishing  to  introduce  the  law.  By 
Christ  they  were  freed  from  sin,  the  power  of  the  devil,  and  the  handwriting  which 
was  against  them,  so  that  now  the  legal  decrees  are  to  be  considered  of  no  account. 

1.  For  I  would  have  you  know  what  solicitude^  I  have  for  you, 

1  G.  P.  "my."  The  pronoun  is  now  generally  omitted  by  critics  on  most  un- 
questionable authority,  as  Baumgarten-Crusius  testifies. 

^  To.  iivTipTfAetra.  Tav  d-^i-^iav.  V.  quiB  desunt  passionumChristi.  Nothing  was 
wanting  to  the  fulness  of  His  atonement :  but  much  remained  to  be  done  for  its 
application  to  the  souls  of  men.  The  labours  and  suiferings  of  the  apostles  and 
apostolic  men  were  necessary  for  this  end,  and  likewise  patience  in  suffering  on 
the  part  of  individuals  generally.  St.  Chrysostom  considers  it  a  token  of  great 
love  for  Christ  on  the  part  of  the  apostle,  that  he  regards  his  own  sufferings  as 
if  Chkist  endured  them  in  his  person,  as  needful  for  the  completion  of  the  work 
of  human  salvation. 

2  The  Greek  term  here  means  to  fill  the  nations  with  the  Divine  word,  by 
preaching  it  far  and  wide,  and  instructing  them  thoroughly  in  it. 

■*  Christ  is  the  mystery — His  incarnation  and  death  are  incomprehensible. 

5  V.  corripientes. 

^  G,  iryui*.  This  term  denotes  the  struggle  of  a  wrestler,  or  champion.    It  has 


422  THE    EPISTLE 

and  for  those  who  are  at  Laodicea/  and  ■whosoever  have  not  seen 
my  face  in  the  flesh, ^ 

2.  That  their  hearts  may  be  comforted,  they  being  instructed  in 
charity,^  and^  unto  all  riches  of  the  fulness  of  understanding^  to 
the  knowledge  of  the  mystery  of  God  the  Father,  and  of  Christ 
Jesus,^ 

3.  In  whom  are  hidden  alF  the  treasures  of  wisdom  and  know- 
ledge. 

4.  Now  this  I  say,^  that  no  man  may  seduce  you  by  loftiness  of 
words.^ 

5.  For  although  I  am  absent  in  body,  yet  in  spirit  I  am  with  you^° 
rejoicing  and  seeing  your  order,"  and  the  steadfastness  of  your 
faith,  which  is  in  Christ. 

6.  As  therefore  ye  have  received^^  Jesus  Christ^^  the  Lord, 
walk  ye  in  Him. 


reference  to  the  Yerb  employed  by  the  apostle  in  the  last  verse  of  the  preceding 
chapter,  to  denote  his  strenuous  eiForts  to  promote  the  salvation  of  souls.  The 
Vulgate  interpreter  presents  its  meaning. 

^  The  capital  of  the  province  of  Phrygia  Pacatiana,  to  which  Colosse  belonged. 

2  It  is  a  Hebraism,  meaning  simply  that  they  had  not  seen  him. 

^  G.  vufit/St^ata-d-'ivrm  h  ayaTn\.  V.  instructi  in  charitate.  P.  "being  knit  toge- 
ther in  love."  The  common  Greek  reading,  which  is  found  in  St.  Chrysostom, 
is  in  the  genitive  absolute  ;  but  the  Vulgate  reading  in  the  nominative  is  adopted 
by  Baumgarten-Crusius,  on  the  authority  of  the  manuscripts  generally. 

"•  That  they  may  be  led.     This  may  be  implied  in  the  participle  which  precedes. 

^  This  is  equivalent  to:  that  they  may  be  enriched  with  full  understanding — 
with  the  knowledge  of  the  mystery. 

*  G.  P.  "  of  God,  and  of  the  Father,  and  of  Christ."  There  are  various  read- 
ings, some  of  which  omit  all  mention  of  the  Father  and  of  Christ,  but  the  words 
which  follow  are  manifestly  referred  to  Christ.  The  Alexandrian  and  Cambridge 
manuscripts  read :  "  of  God  the  Father  of  Christ."  The  text  used  by  St.  Chry- 
sostom has:   "of  God  the  Father,  and  of  Christ." 

"^  This  is  here  an  adjective:  indK^wifoi.  In  Christ  all  knowledge  and  wisdom 
are  hidden  as  treasures  in  a  chest,  to  be  employed  as  may  be  needful.  Some 
refer  the  relative  to  the  mystery  as  containing  concealed  treasures,  which  the  mind 
of  the  believer  explores. 

^  This  gives  emphasis  to  what  the  apostle  is  about  to  say. 

3  G.  P.  "lest  any  man  should  beguile  you  with  enticing  words."  Four  of  the 
chief  manuscripts  read  as  the  Vulgate.  The  verb  signifies  to  lead  astray  by  so- 
phistry: the  noun  means  :   "plausible,  persuasive  speech." 

1°  1  Cor.  V.  3. 

"  Rejoicing  at  witnessing  in  spirit  their  regularity  and  good  discipline. 

'^  As  you  have  been  instructed. 

"  G.  P.  invert  the  words. 


TO    THE    COLOSSIANS.  423 

7.  Rooted,  and  built  up  in  Him,  and  confirmed  in  the  faith,  as 
also  ye  have  learned,  abounding  in  Him^  in  thanksgiving.^ 

8.  Beware  lest  any  man  deceive  you^  by  philosophy,  and  vain 
deceif  according  to  the  tradition  of  men,*  according  to  the  elements 
of  the  world,*'  and  not  according  to  Christ, 

9.  For  in  Him  dwelleth  all  the  fulness  of  the  Deity  corporally  :^ 

10.  And  ye  are  filled^  in  Him,  who  is  the  head  of  all  principality 
and  power: 

11.  In  whom  also  ye  are  circumcised  with  a  circumcision  riot 
made  with  the  hand,  in  the  stripping  off  of  the  body^  of  the  flesh, 
but  with  the  circumcision  of  Christ  r^" 

12.  Buried  with  Him"  in  baptism,  in  whom  also  ye  are  risen 
again  by  the  faith  of  the  operation  of  God,  who  raised  him  from  the 
dead  :^^ 

13.  And  ye  being  dead  in  sins^^  and  the  foreskin  of  your  flesh. 
He  hath  quickened  together  with  Him,  forgiving  you  all  the  sins, 

14.  Blotting  out  the  handwriting  of  the  decree  which  was  against 

'  G.  P.  "therein."  Two  of  the  chief  manuscripts  have  the  Vulgate  reading, 
which  is  not  disapproved  of  by  Baumgarten-Crusius. 

2  la  praise  through  Christ,  or  on  account  of  His  mercy  to  us. 

3  Lit.  "  See  that  there  be  no  one  despoiling  you."  He  who  corrupts  the  faith- 
ful, strips  them  of  spiritual  treasures. 

*•  This  is  an  hendyadis  equivalent  to  "  the  vain  deceit  of  philosophy."  Its 
high  pretensions  were  vain  and  illusory. 

^  Human  speculations.  The  term  rendered  tradition,  is  applicable  to  the  ac- 
tual teachings  of  men  then  living.  "  He  touches  on  and  censures  the  observance 
of  days,  and  calls  the  sun  and  moon  elements  of  the  world."     St.  Chrysostom. 

^  According  to  mere  natural  principles,  theories  grounded  on  observation  of 
nature. 

■^  The  Divinity  in  its  entire  fulness  and  perfection,  dwelt  in  Christ  substan- 
tially, under  corporal  appearance,  inasmuch  as  the  second  Divine  Person,  who  is 
God,  as  the  Father,  was  truly  man,  having  assumed  human  nature  and  mani- 
fested Himself  in  the  body. 

8  With  knowledge  and  grace. 

9  G.  P.  "  of  the  sins."  This  is  rejected  by  critics  as  destitute  of  the  authority 
of  the  most  ancient  manuscripts  and  versions  :  it  is  found,  however,  in  St.  Chry- 
sostom.   The  phrase  is  a  Hebraism. 

'^  Spiritually  circumcised  by  renouncing  sin. 

"  Baptism  implied  death  to  sin,  and  was  therefore  considered  a  burial.  The 
general  mode  of  baptizing  then  observed,  which  was  by  immersion,  rendered  this 
signification  particularly  striking. 

'2  Faith  in  the  Divine  power,  as  manifested  in  the  resurrection  of  Christ,  dis- 
posed the  candidate  for  baptism  to  receive  the  grace  of  spiritual  resurrection. 

'"  Eph.  ii.  1.  When  they  were  as  actual  sinners  and  uncircumcised  persons, 
strangers  to  God,  and  objects  of  His  wrath,  God  mercifully  gave  them  life  in 
Christ. 


424  THE    EPISTLE 

us/  wliicli  was  contrary  to  iis,^  and  the  same  He  took  out  of  the 
way,  nailing  it  to  the  cross,^ 

15.  And  despoiling  the  principalities  and  the  powers,^  he  led 
them  boldly,  openly^  triumphing  over  them  in  himself.^ 

16.  Let  no  man  therefore^  judge  you  in  meats  or  in  drinks,  or 
in  respect  of  a  festival  or  a  new  moon,  or  the  Sabbaths : 

17.  Which  are  the  shadow  of  things  to  come :  but  the  body^  is 
of  Christ. 

18.  Let  no  man  lead  you  astray,^  wishing  in^°  humility  and 
worship  of  the  angels,"  walking^^  in  things  which  he  hath  not 
seen,^^  in  vain  puffed  up  in  the  understanding  of  his  flesh,^^ 


1  G.  To'i;  Soy/mua-iv.  V.  decreti.  This  probably,  was  originally  "decretis."  It 
has  reference  to  the  law  with  its  many  precepts.  Christ  abolished  the  ceremonial 
observances,  which  were  adverse  to  the  admission  of  Gentiles  to  the  privileges  of 
redemption.  The  law  was  a  writing  imposing  duties,  and  it  implied  a  bond,  or 
obligation,  on  the  part  of  the  Jews,  to  fulfil  it. 

2  The  same  idea  is  more  distinctly  expressed.  The  law  was  adverse  to  those 
whom  it  bound  by  ties  so  numerous,  that  they  might  easily  transgress.  It  stood 
in  the  way  of  the  union  of  Jews  and  Gentiles. 

'^  This  is  thought  to  contain  an  allusion  to  the  cancelling  of  a  bond  by  perfo- 
rating it,  or  putting  it  on  a  file. 

■•  The  evil  spirits,  who  seduced  men,  and  had  almost  entire  control  of  them. 

5  As  a  conqueror  leads  his  captives. 

fi  By  His  cross. 

^  The  law  being  abolished,  Christians  should  not  suffer  themselves  to  be  bur- 
dened with  its  observances.  They  should  disregard  the  censures  to  which  their 
neglect  of  it  might  give  rise. 

8  The  substance  and  reality  prefigured  by  these  typical  observances.  Matt, 
xxiv.  4.        9  The  force  of  the  verb  is :   "let  no  one  deprive  you  of  your  reward." 

'"  This  is  probably  a  Hebraism.     The  Hebrew  verb  idH  means  to  delight  in. 

"  As  this  text  is  employed  in  controversy,  I  have  given  a  strictly  literal  version, 
although  by  so  doing,  an  imperfect  sentence,  without  clear  meaning,  is  presented 
to  the  reader.  The  sense  seems  to  be:  Letnoonerobyouof  the  reward  of  your  faith, 
who  may  wish  to  foster  in  you  a  false  humility  and  superstitious  worship  of  angels, 
treating  of  things  of  which  he  has  no  knowledge,  puffed  up  to  no  purpose  with 
carnal  imaginations,  the  inventions  of  a  mind  unenlightened  from  above.  It  may 
be  doubted  what  is  meant  by  ^pna-KUa,  tSv  d»«^*v-  It  most  pro'b ably  refers  to  the 
philosophy  prevailing  in  the  East,  which  held  the  angels  to  be  the  creators  of  the 
world,  and  essential  mediators,  through  whom  alone  the  Deity  could  be  approached. 
This  was  a  false  humility,  since  God  admits  the  lowliest,  and  the  most  simple,  of 
His  intelligent  creatures,  to  address  Him  directly.  St.  Irenseus  describes  in  de- 
tail, these  speculations,  which,  however,  are  extremely  dif&cult  to  be  understood. 
L.  Adv.  Hser.  See  also,  Tertullian,  De  Prsescr,  c.  xxiii.  "  There  were  some  who 
said  that  we  should  go  to  God,  not  through  Christ,  but  through  the  angels." 
St.  Chrysostom.  '2  Prying  into. 

'^  Known.  This  signification  is  often  attached  in  various  languages  to  the  verb 
"  to  see."  He  knew  not  the  angels :  yet  he  acts  as  if  he  had  seen  them.  St. 
Chrysostom.  h  with  human  speculations. 


TO    THE    COLOSSIANS.  425 

19.  And  not  holding  the  head,^  from  "whom  the  whole  body,^ 
supplied  and  connected  by  the  joints  and  bands,  increaseth  with 
an  increase  of  God.^ 

20.  If  then  ye  are  dead  with  Christ  to  the  elements  of  this 
world/  why  do  ye  yet  decree*  as  if  living  in  the  world  ? 

21.  Touch  not,  taste  not,  handle  not,^ 

22.  All  which  things  are  unto  destruction^  by  the  very  use,^ 
according  to  the  commandments  and  doctrines  of  men.^ 

23.  Which  things  indeed  have  a  show  of  wisdom  in  superstition^" 
and  humility,  and  disregard  of  the  body ;"  not  in  any  honour  to 
satiety  of  the  flesh. ^ 


1  Christ.  ' 

2  The  universe — all  creation. 
"  A  Divine  increase. 

••  If  you  have  renounced  human  speculations  grounded  on  the  observation  of 
nature,  in  order  to  follow  Christ  your  Teacher. 

5  Lit.  ''dogmatize."  The  meaning  is:  Why  do  you  lay  down  rules  of  action 
in  conformity  with  false  principles  ? 

^  These  seem  to  be  precepts  which  the  Jewish  teachers  delivered  in  regard  to 
certain  meats  forbidden  by  the  Mosaic  law,  or  which  the  Gnostics  inculcated. 
It  is  impossible  now  to  fix  their  meaning  with  precision.  "If  he  speak  of 
the  law,  it  is  the  teaching  of  man,  the  time  being  passed  ;  he  spoke  thus  because 
they  corrupted  it,  or  he  refers  to  the  maxims  of  the  heathens."  St.  Chrysostom. 

"^  It  may  mean  that  the  various  meats  are  all  to  be  consumed — they  perish  in 
the  very  use  of  them ;  or  it  may  mean  that  the  observances  inculcated  by  the 
false  teachers  defiled  those  who  embraced  them. 

8  "  Almost  all  comraentators,  ancient  and  modern,  take  dTroxp^'rit  (and  I  think 
rightly),  in  the  sense  use,  or  using."     Bloomfield. 

8  The  precepts  and  doctrines  of  the  Gnostics  were  of  mere  human  origin,  and 
their  disciples  found  ruin  in  their  observance. 

'0  G.  i^tKo^pa-ictia..  V.  superstitione.  P.  "will-worship."  Bloomfield  main- 
tains that  it  means  affected  sanctity.  Many  imbued  with  this  false  philosophy, 
condemned  marriage. 

"  G.  dcpiiS'idL  o-ei/xrtTOf,  the  not  sparing  of  the  body,  its  hard  treatment.  The 
same  errorists  practised  occasionally  incredible  austerities  in  a  like  spirit. 

'2  They  do  not  spring  from  any  respect  for  the  body,  or  its  wants.  The  Chris- 
tian should  not  pamper  his  body ;  but  neither  should  he  refuse  it  necessary  sup- 
port and  care. 


426  THE    EPISTLE 


CHAPTER  III. 

He  instructs  them  in  moral  duties,  that  putting  off.  the  old  man  with  his  acts,  which  he 
points  out,  they  may  put  on  the  new  man,  in  whom  there  is  no  distinction  of  nation,  or 
class,  and  that  they  may  embrace  virtue,  and  praise  God  in  various  ways,  referring 
all  things  to  Him  :  he  then  specifies  how  wives  and  husbands,  children  and  parents, 
servants  and  masters,  ought  to  act. 

1.  Therefore,  if  ye  be  risen  with  Christ,  seek  the  things  which 
are  above,  where  Christ  is,  sitting  on  the  right  hand  of  God : 

2.  Mind  the  things  which  are  above,  not  the  things  which  are 
on  the  earth : 

3.  For  ye  are  dead,  and  your  life  is  hidden  with  Christ  in  God.^ 

4.  When  Christ,  your  life,^  shall  appear,  then  ye  also  shall 
appear  with  Him  in  glory. 

5.  Mortify^  therefore  your  members,  which  are  on  the  earth  :* 
fornication,  uncleanness,  lust,^  evil  desire,  and  covetousness,^ 
which  is  idolatry : 

6.  For  which  things  the  wrath  of  God  coraeth  on  the  children 
of  unbelief  'J 

7.  In  which  things  ye  also  once  Avalked,  when  ye  lived  in  them.^ 

8.  But  now  lay  aside  ye  also^  all  things,  anger,  indignation, 
malice,  blasphemy,  filthy  speech  from  your  mouth. 

9.  Lie  not  one  to  another,  stripping  yourselves  of  the  old  man 
with  his  deeds,^° 


'  The  Christian  is  dead  to  sin,  and  as  it  were  buried,  so  that  his  life  is  hidden 
from  the  world.  His  principles  of  conduct  are  concealed  from  worldlings,  or  not 
understood  by  them.     He  does  not  seek  human  glory,  but  courts  obscurity. 

2  G.  P.  "our  life."  The  Vulgate  reading  is  supported  by  many  manuscripts 
and  fathers,  among  others  by  St.  Chrysostom.  The  meaning  is,  that  Christ  is 
the  source  of  spiritual  life. 

^  Deaden,  by  self-denial.     Eph.  v.  3. 

■*  Your  bodily  members,  or  rather  the  vices  of  which  they  are  the  instruments. 

^  G.  TraS-of,  unnatural  lust.     Rom.  i.  26. 

^  The  Greek  term  is  sometimes  employed  for  extreme  lasciviousness. 

■^  Or  disobedience. 

^  You  were  habituated  to  such  excesses,  when  you  lived  under  the  influence  of 
those  passions. 

9  Rom.  vi.  4 ;  Eph.  iv.  22 ;  Heb.  xii.  1 ;  1  Pet.  ii.  1 ;  iv.  2. 

'"  Sinful  character  and  habits  are  personified. 


TO    THE     COLOSSIANS.  427 

10.  And  putting  on  the  new,  who  is  renewed  to  knowledge' 
according  to  the  image  of  Him  who  created  him, 

11.  Where  there  is  not  Gentile  and  Jew,  circumcision  and  fore- 
skin, barbarian  aiid^  Scythian,  bond  and  free  ;  but  all  and  in  all 
Christ. 

12.  Put  ye  on,  therefore,  as  the  elect  of  God,  holy  and  beloved, 
bowels  of  compassion,^  kindness,  humility,  modesty,  patience  : 

13.  Bearing  with  one  another,  and  forgiving  one  another,  if 
any  man  hath  a  complaint  against  any  one :  as  even  the  Lord'' 
hath  forgiven  you,  so  ye  also. 

14.  But  above  all  these  things,  have^  charity,  which  is  the  bond 
of  perfection. 

15.  And  let  the  peace  of  Christ'^  reign^  in  your  hearts,  in^ 
which  also  ye  are  called  in  one  body  :  and  be  ye  thankful. 

16.  Let  the  word  of  Christ  dwell  in  you  abundantly,  in  all 
wisdom,  teaching  and  admonishing  one  another,  in  psalms,^  hymns, 
and  spiritual  canticles,  in  grace'°  singing  in  your  hearts"  to  God.-^ 

17.  All  whatsoever  ye  do  in  Avord,  or  in  work,  all  things  in  the 
name  of  the  Lord  Jesus  Christ,  giving  thanks  to  God,  and  the 
Father'^  through  Him. 


^  The  Christian  character  formed  in  accordance  with  revelation,  and  in  imi- 
tation of  the  Divine  model.     Gen.  i.  26. 

^  The  conjunction  is  not  in  the  text  here,  or  in  the  following  member.  All 
distinctions  are  absorbed  in  Christ  :  all  His  followers  are  one  in  Him. 

^  G.  P.  "  mercies."     Critics  agree  in  adopting  the  singular  number. 

■»  G.  P.  "Christ." 

^  The  verb  is  not  in  the  text.  The  noun  is  governed  by  the  preceding  verb  : 
put  on. 

^  G.  P.  "of  God."  Baumgarten-Crusius  testifies  that  the  Vulgate  reading  is 
now  received  on  the  authority  of  manuscripts  and  versions  generally. 

''  The  Greek  term  means  to  act  as  judge,  determining  to  whom  the  prize 
belongs.     It  here  means  to  rule. 

8  Unto. 

9  G.  P.  "  and."  The  conjunction  is  now  omitted  by  critics  on  the  authority  of 
manuscripts. 

'°  With  thankfulness.  "  He  either  says  this,  because  God  has  given  these 
things  to  us  through  grace,  or  he  speaks  of  the  canticles  as  being  in  grace, 
acceptable,  or  they  admonish  and  teach  one  another  in  grace,  or  because  they 
had  these  gifts  through  grace,  or  it  means  from  the  grace  of  the  Spirit."  St. 
Chrysostom. 

"  G.  P.  "heart :"  but  the  plural  reading  is  now  generally  received. 

12  G.  P.  "the  Lord."     The  Vulgate  readi«g  is  adopted  by  critics. 

'^  1  Cor.  X.  31.     Tw  QiZ  «.'jli  Tr'xrpl.     To  God  who  is  also  Father. 


428  THE    EPISTLE 

18.  "Wives,  be  subject  to  your^  husbands,  as  it  bebooveth  in  the 
Lord. 

19.  Men,  love  your^  wives,  and  be  not  bitter  towards  them. 

20.  Children,^  obey  your  parents  in  all  things :  for  this  is  pleas- 
ing in^  the  Lord. 

21.  Fathers,  provoke  not  your  children  to  anger,*  that  they  may 
not  be  discouraged. 

22.  Servants,  obey  in  all  things  your  masters,  according  to  the 
flesh,  not  serving  to  the  eye,*'  as  if  pleasing  men,  but  in  simplicity 
of  heart,  fearing  God. 

23.  Whatsoever  ye  do,  perform  from  the  heart,  as  to  the  Lord, 
and  not  to  men, 

24.  Knowing  that  ye  shall  receive  from  the  Lord  the  reward  of 
inheritance.'^     Serve  ye  Christ  the  Lord. 

25.  For  he  who  doth  wrong,  shall  receive^  what  he  hath  done 
wrongfully ;  and  with  God^  there  is  no  respect  of  persons. 


'  Lit.  "  to  the  men."  The  article  is,  however,  here  equivalent  to  the  posses- 
sive pronoun.  G.  P.  **  to  your  own."  This  reading  is  now  generally  rejected. 
Eph.  V.  2;  1  Pet.  iii.  1. 

2  The  pronoun  is  not  in  the  common  Greek,  but  is  in  five  Uncial  manuscripts, 
and  in  the  ancient  versions.     Lachmann  inserts  it  in  the  text. 

3  Eph.  vi.  1. 

"*  G.  P.  "unto."  The  Vulgate  reading  is  now  generally  received  on  undoubted 
authority,  as  Baumgarten-Crusius  testifies.  Obedience  is  pleasing  when  viewed 
under  a  religious  aspect.     This  is  the  force  of  the  phrase. 

5  Eph.  vi.  4. 

6  With  eye-service.     Tit.  ii.  9 ;  1  Peter  ii.  18. 

^  The  heavenly  inheritance  as  your  reward.  G.  P.  "for  ye  serve."  Lach- 
mann omits  "for,"  and  adopts  the  Vulgate  reading  in  the  imperative,  which  is 
supported  by  six  manuscripts  and  many  versions. 

^  Rom.  ii.  6.     The  punishment  of. 

^  G.  P.  omit  "with  God."  These  words  are  found  in  several  ancient  manu- 
scripts, versions,  and  interpreters,  as  in  St.  John  Chrysostom.  Slave  and  master 
must  be  judged  by  God  according  to  their  deserts,  without  regard  to  their  social 
condition. 


TO    THE    COLOSSIANS.  429 


CHAPTER  IV. 

Ee  desires  them  to  pray  for  him,  and  to  be  cautious  and  discreet  in  their  intercourse  with 
unbelievers ;  and  he  sends  persons  to  explain  to  them  the  things  that  regard  himself. 
He  adds  the  salutations  of  several,  and  desires  this  letter,  and  that  of  the  Laodiceans, 
to  be  read  in  both  churches. 

1.  Masters,  render  to  your  servants  what  is  just  and  equal, 
knowing  that  ye  also  have  a  Master  in  heaven.^ 

2.  Be  instant  in  prayer,^  watching  in  it  in  thanksgiving : 

3.  Praying  withaP  for  us  also,  that  God  may  open  for  us  a 
door  of  speech^  to  speak  the  mystery  of  Christ,  (for  which  also  I 
am  bound,) 

4.  That  I  may  make  it  manifest  as  I  ought  to  speak. 

5.  Walk  in  wisdom^  toward  those  who  are  without,  redeeming 
the  time.^ 

6.  Let  your  speech  be  always  in  grace^'  seasoned  with  salt,* 
that  ye  may  know  how  ye  ought  to  answer  every  man.^ 

7.  All  the  things  which  regard  me  Tychicus,  the  beloved  brother, 
and  faithful  minister,  and  fellow-servant  in  the  Lord,  will  make 
known  to  you: 

8.  Whom  I  have  sent  to  you  for  this  same  purpose,  that  he  may 
know  the  things  which  concern  you,  and  comfort  your  hearts, 

9.  With  Onesimus,  the  beloved  and  faithful  brother,  who  is  of 
you.^°  They  will  make  known  to  you  all  things  which  are  done  here." 

'  This  verse  more  proi^erly  belongs  to  the  preceding  chapter.  The  apostle  in- 
culcates to  masters  such  treatment  of  their  servants  as  may  be  just  in  itself,  and 
equal  to  their  deserts. 

2  Luke  xviii.  1 ;  1  Thess.  v.  17. 
3Eph.  vi.  19;  2  Thess.  iii.  1. 

■*  May  give  us  an  opportunity,  as  if  opening  a  door — setting  him  at  liberty. 

5  Conduct  yourselves  prudently.     Eph.  v.  15. 

8  Employing  it  to  advantage. 

''  Grace  may  here  signify  pleasing  language,  or  supernatural  influence.  St. 
Chrysostom  explains  it:  "This  means,  let  not  gracious  language  be  used  indis- 
criminately :  for  it  is  permitted  indeed  to  speak  graciously,  but  this  should  be 
done  in  suitable  circumstances,  and  with  propriety." 

8  Opportunely  interspersed  with  wise  observations,  tending  to  edification. 

3  The  inquirer,  or  the  assailant  of  Christian  faith. 
'°  Your  countryman — a  Phrygian. 

"  Many  things  proper  to  be  communicated  might  not  be  safely  committed  to 
■writing  by  a  prisoner. 


430  THE    EPISTLE    TO    THE    COLOSSIANS. 

10.  Aristarchus,  my  fellow-prisoner,  saluteth  you,  and  Mark, 
the  cousin  of  Barnabas,  concerning  whom  ye  have  received  orders  :^ 
if  he  come  to  you,  receive  him : 

11.  And  Jesus,^  who  is  called  Justus,  who  are  of  the  circum- 
cision :  ^  these  only  are  my  fellow-workers  in  the  kingdom  of  God, 
who  have  been  a  comfort  to  me.^ 

12.  Epaphras,  who  is  of  you,^  a  servant  of  Christ  Jesus,* 
saluteth  you,  always  solicitous^  for  you  in  prayers,  that  ye  may 
stand  perfect,  and  full  in  all  the  will  of  God  :^ 

13.  For  I  bear  testimony  to  him,  that  he  hath  much  labour^ 
for  you,  and  for  those  who  are  at  Laodicea,  and  those  who  are  at 
Hierapolis.^° 

14.  Luke,  the  beloved  physician,"  and  Demas,  saluteth  you. 

15.  Salute  the  brethren  who  are  at  Laodicea,  and  Nymphas, 
and  the  church  which  is  in  his  house. 

16.  And  when  this  epistle  shall  have  been  read  among  you, 
cause  it  to  be  read  in  the  church  of  the  Laodiceans  likewise :  and 
that  you  read  that  which  is  of  the  Laodiceans. ■'^ 

17.  And  say  to  Archippus  :^^  See  the  ministry  which  thou  hast 
received  in  the  Lord,  that  thou  fulfil  it. 

18.  The  salutation  of  Paul  with  my  hand."  Be  mindful  of  my 
chains. ^^     Grace  he  with  you.     Amen. 

'  The  nature  or  source  of  these  orders  is  unknown.  St.  Chrysostom  thinks 
that  they  were  given  by  Barnabas  in  regard  to  Marcus. 

2  This  was  a  common  name  among  the  Jews.  Justus  was  probably  a  Roman 
surname. 

^  Of  .Jewish  origin. 

*  In  his  sufferings. 

5  He  had  laboured  among  them  in  the  apostolic  ministry  (supra  i.  8),  and  had 
come  thence  to  the  apostle. 

*  G.  P.  omit  Jesus. 
■^  Lit.  "  agonizing." 

*  Filled  with  grace  for  the  performance  of  the  Divine  will  in  all  things. 

9  G.  P.  "  zeal."  The  Vulgate  reading  is  adopted  by  Griesbach  and  the  critics 
generally.     Zeal  was  inserted  by  way  of  interpretation. 

'°  Both  cities  in  Phrygia. 

"  He  is  generally  thought  to  be  the  evangelist. 

'2  Many  suppose  this  to  be  the  epistle  to  the  Ephesians,  which  may  have  been 
sent  as  a  circular,  and  so  inscribed  to  the  Ephesians ;  others  take  it  to  be  a  letter 
which  has  been  lost.  St.  Chrysostom  states,  without  dissenting,  the  opinion  of 
those  who  understood  it  of  a  letter  sent  from  Laodicea  to  the  apostle. 

'^  He  was  engaged  in  the  sacred  ministry,  we  know  not  in  what  station. 

'*  The  letter  was  dictated  to  an  amanuensis. 

'^  To  pray  for  his  liberation. 


INTRODUCTION 


TO  THE  FIRST  EPISTLE  TO  THE  THESSALONIANS. 


St.  Paul,  accompanied  by  Silas  and  Timothy,  after  he  had 
preached  the  Gospel  at  Philippi,  repaired  to  Thessalonica,  anciently 
called  Therma,  a  great  sea-port  town,  the  metropolis  of  all  Mace- 
donia, and  residence  of  the  Roman  governor.  Jews  being  settled 
there  in  great  numbers,  they  had  erected  a  synagogue,  which  was  fre- 
quented by  many  Gentiles,  proselytes  to  their  religion.  On  three 
successive  Sabbaths  the  apostle  preached  there,  but  with  little  effect 
as  far  as  regards  the  Jews,  whilst  numbers  of  the  proselytes  and  of 
heathens  received  his  instructions,  and  professed  themselves  fol- 
lowers of  Christ.  The  violent  opposition  of  the  Jews  forced  the 
apostle  and  his  companions  to  depart  by  night  to  Berea,  where  they 
were  received  more  respectfully,  and  listened  to  with  great  atten- 
tion, until  the  arrival  of  some  Jews  from  Thessalonica,  who  suc- 
ceeded in  producing  disturbance,  and  causing  the  flight  of  the 
apostle.  Silas  and  Timothy  remained  behind,  the  latter  of  whom, 
by  his  special  request,  contrived  to  visit  again  the  faithful  of  Thes- 
salonica, and  strengthen  them  in  their  Christian  belief.  On  reach- 
ing Paul  at  Corinth,  he  reported  the  good  dispositions  of  this 
infant  church,  and  determined  him  to  write  to  them  this  letter, 
which  is  believed  to  be  the  first  of  his  epistles.  It  is  ascribed  to 
the  close  of  the  year  51,  or  the  beginning  of  52  ;  though  some  date 
it  as  late  as  the  year  54. 

In  this  letter  the  apostle  refers  to  the  evidences  of  Divine  ap- 
proval which  marked  his  preaching,  and  to  the  wonderful  change 
wrought  in  the  hearts  of  the  faithful  of  Thessalonica  by  the  Holy 
Spirit,  who  drew  them  from  idolatry  to  the  worship  of  the  living 
God,  and  the  belief  of  the  Messiah.  He  appeals  to  them  as  wit- 
nesses of  his  sincerity  and  disinterestedness,  as  well  as  of  his  tender 


432  INTRODUCTION. 

charity  towards  tliem,  that  they  may  remain  attached  to  the  doc- 
trine which  they  embraced  on  his  teaching.  He  thanks  God  for 
their  steadfastness  in  faith,  notwithstanding  the  persecution  which 
they  had  suffered  from  their  fellow-countrymen ;  and  to  encourage 
them  to  persevere,  he  points  to  the  example  of  the  churches  in 
Judea,  which  endured  ceaseless  opposition  from  the  unbelieving 
Jews,  the  murderers  of  Christ,  as  well  as  of  the  prophets.  He 
had  earnestly  desired  to  revisit  them,  but  was  hitherto  prevented 
by  the  enemy  of  all  good ;  and  so  he  had  availed  himself  of  the 
ministry  of  Timothy,  lest  if  they  were  totally  abandoned  to  them- 
selves, the  tempter  might  utterly  frustrate  his  labours,  by  leading 
them  away  from  the  faith.  His  prayers  Avere  constantly  offered 
up  for  their  perseverance  and  advancement,  and  that  he  might  be 
enabled  to  see  them  once  more,  and  to  supply  what  was  deficient 
in  their  instruction.  In  the  mean  time  he  warns  them  to  shun  all 
vice,  especially  impurity  and  idleness,  and  to  bear  in  mind  that 
death  is  but  a  sleep — the  entrance  into  a  new  state  of  being,  to  be 
followed  by  the  general  resurrection  and  judgment. 


THE  FIRST  EPISTLE 

OF   BLESSED   PAUL    THE  APOSTLE 
TO   THE    THESSALONIANS. 


CHAPTER  1. 

He  praises  the  Thessalonians,  and  thanks  God  for  their  perseverance  in  faith,  being  fol- 
lowers and  imitators  of  Paul,  nay,  rather  of  the  Lord  Himself,  showing  to  the  other 
faithful  the  fruit  tuhich  the  preaching  of  Paul  produced  among  them. 

1.  Paul,  and  Silvanus,  and  Timothy,^  to  the  church  of  the  Thes- 
salonians in^  God  the  Father  and  the  Lord  Jesus  Christ. 

2.  Grace  to  you,  and  peace.^  We  give  thanks  to  God  always 
for  you  all,  making  remembrance  of  you  in  our  prayers,  without 
ceasing, 

3.  Being  mindful  of  the  "work  of  your  faith,  and  labour,'^  and, 
charity,  and  the  endurance  of  the  hope*  of  our  Lord  Jesus  Chrjst^ 
before  our  God  and  Father  : 

'  These  having  accompanied  St.  Paul  in  his  travels,  were  known  to  the  Thessa- 
lonians (more  correctly  Thessalonicians).  The  apostle  associates  them  with  him- 
self in  the  address,  but  the  letter  is  his  own.  He  gives  himself  no  title,  probably, 
as  St.  Chrysostom  conjectures,  because  he  addresses  recent  converts,  who  were 
not  fully  prepared  to  estimate  his  apostolic  dignity. 

2  Subsisting  by  His  grace,  organized  under  His  direction. 

^  G.  P.  "from  God  our  Father  and  the  Lord  Jesus  Christ."  These  words  are 
not  in  the  Vatican  manuscript,  or  in  the  ancient  versions  and  fathers.  They  are 
not  explained  by  St.  Chrysostom,  although  they  are  now  found  in  the  text  at  the 
head  of  the  homily. 

4  G.  P.  "labour  of  love." 

5  Remembering  your  faith  evinced  in  action,  your  zeal,  your  love,  your  hope 
in  Christ,  which  enables  you  to  endure  all  things.  When  the  apostle  and  his 
companions  visited  them,  a  great  tumult  was  excited,  and  Jason  was  obliged  to 
give  security  for  the  speedy  departure  of  his  guests. 

28 


434  THE     FIRST     EPISTLE 

4.  Knowing,  brethren,  beloved  of  God,  your  election  :^ 

5.  That  our  GospeP  to  you  was  not  in  word  only,  but  also  in 
power,^  and  in  the  Holy  Ghost,^  and  in  much  fulness,^  as  ye  know 
what  manner  of  men  we  were  among  you  for  your  sake. 

6.  And  ye  became  followers'"  of  us  and  of  the  Lord,  receiving 
the  word,  in  much  tribulation,  with  joy  of  the  Holy  Ghost  : 

7.  So  that  ye  became  a  modeF  to  all  who  believe  in  Macedonia, 
and  in  Achaia. 

8.  For  from  you  the  word  of  the  Lord  was  spread  abroad  not 
only  in  Macedonia  and  in  Achaia,  but  also  in  every  place  your 
faith,  which  is  towards  God,  hath  gone  forth,  so  that  it  is  unne- 
cessary for  us  to  say  anything. 

9.  For  they  themselves  relate  of  us  what  manner  of  entering  in 
we  had  among  you,  and  how  ye  turned  to  God  from  idols,  to  serve 
the  living  and  true  God, 

10.  And  to  wait  for  His  Son  from  heaven  (whom  He  raised 
from  the  dead),  Jesus,  who  hath  delivered  us  from  the  wrath  to 
come. 


CHAPTER  II. 

He  shows  how  sincere  he  was  in  preaching  the  Gospel  to  them ;  and  thanks  Ood  thai 
they  diligently  kept  the  Divine  tvord,  although  they  suffered  much  from  their  country- 
men, as  the  churches  of  Judea  suffered  from  the  Jews,  loho  persecute  all  pious  fol- 
lowers of  Christ.     He  declares  his  ardent  love  for  them. 

1.  For  yourselves  know,  brethren,  our  entrance^  in  unto  you, 
that  it  was  not  vain  f 

2.  But^°  having  suffered  before,  and  having  been  treated  shame- 

'  The  apostle  knowing  their  election  to  the  faith — the  special  call  with  which 
they  had  been  favoured,  and  the  circumstances  which  marked  their  conversion. 
2  Preaching. 

*  Accompanied  with  miracles,  or  with  special  influence  of  the  Holy  Spirit. 
■•  The  article  is  not  expressed ;  but  the  Divine  Spirit  is  plainly  meant. 
5  Confidence — conviction. 
^  Imitators. 
^  G.  P.  "  ensamples." 
^  To  preach  the  Gospel. 
9  Without  fruit. 

'°  G.  P.  "even."     This  is  wanting  in  seven  Uncial  manuscripts,  and  in  the 
versions  generally. 


TO    THE    THESSALONIANS.  435 

fiilly^  (as  ye  know)  at  Philippi,  we  Had  confidence  in  our  God  to 
speak  to  you  the  Gospel  of  God  with  much  earnestness  •? 

3.  For  our  exhortation  wa^^  not  of  error,  nor  of  uncleanness, 
nor  in  guile ; 

4.  But  as  we  were  approved  of  by  God,  that  the  Gospel  should 
be  entrusted  to  us,  not  as  pleasing  men,  but  God,  who  proveth  our 
hearts. 

5.  For  neither  were  we  at  any  time  in"*  a  speech  of  flattery,  as 
ye  know :  nor  in  an  occasion^  of  covetousness  :  God  is  witness  :^ 

6.  Nor  seeking  glory  from  men,  neither  from  you,  nor  from 
others, 

7.  When  we  might  have  been  burdensome^  to  you,  as  apostles 
of  Christ  ;  but  Ave  became  little  ones  in  the  midst  of  you,  as  if  a 
nurse  cherish  her  children  '} 

8.  So  desirous  of  you,  we  would  gladly  impart  to  you  not  only 
the  Gospel  of  God,  but  even  our  own  souls,^  because  ye  were 
dear  to  us. 

9.  For  ye  remember,  brethren,  our  labour  and  toil,^°  night  and 
day  working,  lest  we  should  burden  any  of  you,  we  preached  unto 
you  the  Gospel  of  God. 

10.  Ye  are  witnesses,  and  God,  how  holily,  and  justly,  and 
blamelessly,  we  were"  to  you  who  believed  :'^ 

'  Scourged  —  which  punishment  was  ignominious,  especially  to  a  Roman 
citizen. 

2  G.  ciyZvt.     See  Coloss.  ii.  1. 

'^  Was  not  of  error — proceeded  not  from  false  principles,  or  self-delusion. 

*  We  indulged  not  such  speech. 

5  The  term  signifies  pretence,  but  is  rendered  here,  and  Phil.  i.  18,  by  "occa- 
sione."     He  used  no  pretext  for  indulging  covetousness.  * 

8  This  appeal  implies  an  oath. 

■^  It  appears  to  mean,  when  we  might  have  acted  with  high  authority ;  or  it 
may  mean  simply,  when  we  might  have  been  a  charge  to  you.  "  It  was  fit 
that  those  who  were  sent  from  God  to  men,  should  enjoy  great  honour,  as  am- 
bassadors coming  from  heaven."     St.  Chrysostom. 

8  The  apostle  employs  two  distinct  images,  the  first  that  of  children  without 
pretensions,  to  show  that  he  abstained  from  a  display  of  high  power ;  the  other 
that  of  a  parent  or  nurse,  who  suckles  her  infant, -as  he  had  spiritually  nourished 
the  faithful. 

9  Our  lives,  all  that  we  had. 

'"Acts  XX.  34;  1  Cor.  iv.  12;  2  Thess.  iii.  8.  The  second  term  is  stronger 
than  the  former.  G.  P.  add  "for,"  which  is  cancelled  by  Griesbach  on  the  au- 
thority of  the  principal  manuscripts  and  versions. 

"  Acted. 

'2  Who  embraced  the  faith. 


436  THE     FIRST     EPISTLE 

11.  As  ye  know,  how  entreating  you  and  comforting^  every  one 
of  you  (as  a  father  his  children), 

12.  We  bore  witness,  that  ye  should  walk  worthy  of  God,  who 
called  you  to  His  kingdom,  and  glory. 

13.  Therefore  we  also  give  thanks  to  God  without  ceasing,  that 
when  ye  received  from  us  the  word  of  the  hearing  of  God,^  ye  re- 
ceived it  not  as  the  word  of  men,  but  (as  it  is  indeed)  the  word  of 
God,  who  worketh  in  you,  who  have  believed. 

14.  For  ye,  brethren,  became  followers  of  the  churches  of  God, 
which  are  in  Judea,  in  Christ  Jesus  ;  for  ye  also  have  suffered 
the  same  things  from  your  own  countrymen,  as  even  they  from 
the  Jews, 

15.  Who  both  killed  the  Lord  Jesus  and  the^  prophets,  and 
persecuted  us,  and  they  please  not  God,  and  they  are  contrary  to 
all  men,^ 

16.  Forbidding  us  to  speak  to  the  Gentiles,  that  they  may  be 
saved,  to  fill  up^  their  sins  always ;  for  the  wrath  of  God  is  come 
upon  them  unto  the  end.® 

17.  But  we,  brethren,  being  taken  from  you'''  for  a  short  time,® 
in  sight,  not  in  heart,  hastened  more  eagerly  to  see  your  face  with 
great  desire  :^ 

18.  For  we  would  have  come  to  you,  I  indeed  Paul,  both  once 
and  again  ;  but  Satan  prevented  us.^° 

19.  For  what  is  our  hope,  or  joy,  or  crown  of  glory  ?  Are  not 
ye  before  the  Lord  Jesus  Christ  at  His  coming  ? 

20.  For  ye  are  our  glory  and  joy. 


'  The  participles  in  the  text  are  in  the  following  verse. 

2  The  word  of  the  Divine  announcement.     Is.  liii.  1. 

3  G.  P.  "  their  own."  This  is  wanting  in  six  Uncial  manuscripts,  and  in  the 
Coptic,  Ethiopic,  and  Armenian  versions.  It  was  in  the  manuscript  of  St.  Chry- 
sostom. 

*  The  Jews  were  remarkable  for  hostile  feeling  to  other  nations. 

5  The  measure  of. 

s  Their  sins  had  accumulated  so  as  to  provoke  a  lasting  exercise  of  Divine 
vengeance. 

■^  The  term  means  a  state  of  orphanage. 

^  Lit.  for  the  space  of  an  hour. 

^  This  was  his  earnest  desire,  which,  however,  he  could  not  soon  accomplish. 

>o  The  enemy  of  man  is  allowed  to  put  obstacles  in  the  way  of  holy  purposes  ; 
but  God  overrules  his  machinations. 


TO    THE    THESSALONIANS.  437 


CHAPTER  III. 

Fearing  lest  they  should  be  estranged  from  the  faith  on  account  of  afflictions,  he  sent  to 
them  Timothy  to  strengthen  them  :  on  whose  return  he  gives  thanks  to  God,  that  they 
continued  steadfast  in  faith  and  love :  showing  his  great  desire  to  visit  them,  and 
to  supply  what  might  be  wanting  to  their  faith. 

1.  Wherefore  forbearing^  no  longer,  we  thought  well  to  remain^ 
at  Athens  alone : 

2.  And  we  sent  Timothy^  our  brother,  and  a  minister  of  God"* 
in  the  Gospel  of  Christ,  to  confirm  and  exhort  y«a^  for^  your 
faith, 

3.  That  no  man  may  be  moved^  in  these  tribulations :  for  ye 
yourselves  know,  that  we  are  appointed**  thereunto. 

4.  For  even,  when  we  were  with  you,  we  told  you  before  that 
we  should  suffer  tribulations,  as  also  it  is  come  to  pass,  and  ye 
know. 

5.  Wherefore  I  also,  forbearing  no  longer,  sent  to  know  your 
faith,  lest  perhaps  the  tempter  have  tempted  you,  and  our  labour  be 
made  vain.^ 

6.  But  now  when  Timothy  came  to  us  from  you,  and  related  to 
us^°  your  faith  and  charity,  and  that  ye  have  good  remembrance  of 
us  always,  desiring  to  see  us,  as  we  also"  you : 

•  Not  beiag  able  to  repress  or  to  gratify  the  desire  of  seeing  them,  he  resolved 
on  sending  Timothy  in  his  stead. 

^  G.  P.  "  to  be  left."  He  speaks  of  himself,  although  he  uses  the  plural  num- 
ber. 

3  Acts  xvi.  1.  . 

*  G.  P.  "  and  our  fellow-labourer."     The  readings  are  various. 

5  G.  P.  have  the  pronoun  after  each  verb.  It  is  only  after  the  former  in  five 
Uncial  manuscripts,  in  that  used  by  St.  Chrysostom,  and  several  ancient  versions. 
I  have  placed  it  after  the  latter,  as  it  is  governed  by  both  verbs. 

8  G.  P.  "concerning."  The  Vulgate  reading  is  adopted  by  Lachmann,  being 
conformable  to  six  Uncial  manuscripts,  and  to  the  quotations  of  some  fathers. 

■^  Shaken  in  faith. 

^  Lit.  "we  lie."  See  Phil.  i.  7.  It  is  thought  to  contain  a  military  allusion. 
We  are  appointed  as  sentinels  to  a  post.  It  is  the  lot  of  the  Christian  to  suffer 
for  Christ  :  "  This  is  our  task,  this  is  the  business  of  our  life :  and  do  you  seek 
repose  ?"     St.  Chrysostom. 

9  Fruitless. 

'°  The  Greek  term  is  literally  to  evangelize,  that  is,  give  good  news. 
"  Desire  to  see. 


438  THE    FIRST    EPISTLE 

7.  Therefore  we,  brethren,  were  comforted  in  yoix,  in  all  our 
necessity  and  tribulation^  by  your  faith, 

8.  For  now  we  live,^  if  ye  stand^  in  the  Lord. 

9.  For  what  thanks'*  can  we  render  to  God  for  you  in*  all  the 
joy  wherewith  we  rejoice  for  you  before  our  God, 

10.  Night  and  day,  praying  more  abundantly,  that  we  may  see 
your  face,  and  supply  the  deficiencies  of  your  faith  ?^ 

11.  But  may  our  God  and  Father  Himself,^  and  our  Lord  Jesus 
Christ  direct  our  way  to'you.^ 

12.  And  may  the  Lord  multiply  you,  and  make  your  charity 
abound^  one  to  another,  and  to  all,  as  even  we^°  toAvards  you, 

13.  To  co#firm  your  hearts  without  blame  in  holiness  before 
our  Father  and  God,  at  the  coming  of  our  Lord  Jesus  Christ 
with  all  His  saints.     Amen." 


CHAPTER  IV. 

He  exhorts  them  to  observe  the  commandments  given  them,  abstaining  from  fornication, 
and  loving  one  another,  and  working  tvith  their  hands,  that  they  may  not  be  under  the 
necessity  of  desiring  anything  from  any  one.  He  states  the  manner  of  our  resurrec- 
tion, that  they  may  not  be  oppressed  ivith  excessive  sorrow  for  the  departed. 

1.  As  to  the  rest,  brethren,  we  ask  and  beseech  you  in^  the 
Lord  Jesus,  that  as  ye  have  received^^  from  us  how  ye  ought  to 

'  G.  P.  invert  the  words.  Lachmann,  however,  adopts  the  order  of  the  Vul- 
gate, which  is  that  of  six  Uncial  manuscripts,  and  the  Syriac,  Coptic,  and  Arme- 
nian versions. 

2  "  He  did  not  say  :  '  we  rejoice,'  but,  '  we  live,'  having  reference  to  the  life  to 
come."     St.  Chrysostom.  3  Are  steadfast. 

■•  How  can  we  thank  God  sufficiently  ?  ^  For. 

^  Instruct  them  more  fully  and  accurately.  Faith  must  be  universal  in  its 
principle,  embracing  all  that  God  has  revealed ;  but  believers  may  not  know,  in 
detail,  all  the  revealed  doctrines.  "  They  had  not  learned  the  whole  doctrine, 
nor  all  the  things  which  it  was  right  they  should  learn :  as  he  signifies  in  the 
end."     St.  Chrysostom. 

''  'O  9-6dcKat  5r«T^/)  fi/jtuv.  ^  Facilitate  our  journey. 

^  G.  P.  "  may  the  Lord  make  you  to  increase  and  abound  in  love." 

'"  Cherish  charity. 

"  G.  P.  omit  "Amen;"  which,  however,  is  found  in  several  ancient  versions, 
and  in  three  of  the  principal  manuscripts. 

'2  By.  "  He  assumes  the  person  of  Christ.  We  entreat  you,  he  says,  by  God, 
for  this  is  :  '  in  the  Lord.' "     St.  Chrysostom.  "  Learned. 


TO    THE    THESSALONIANS.  439 

walk,^  anc?  please  God,  so  also  ye  walk,  that  ye  may  abound  tlie 
more.'^ 

2.  For  ye  know  what  commandments'*  I  gave  you  by^  the  Lord 
Jesus. 

3.  For  this  is  the  will  of  God,  your  sanctification,*^  that  ye  ab- 
stain from  fornication,^ 

4.  That  every  one  of  you  know  how  to  possess  his  vesseP  in 
sanctification  and  honour,^ 

5.  Not  in  the  passion  of  lust,  as  even  the  Gentiles,  who  know 
not  God : 

6.  And  that  no  man  overreach,  or  circumvent  his  brother  in  the 
matter,^"  because  the  Lord  is  the  avenger  of  all  those  things,  as  we 
have  told  you  before,  and  testified. 

7.  For  God  hath  not  called  us  to  uncleanness,  but  to  sanctification, 

8.  Therefore  he  who  despiseth  these  things,  despiseth  not  man, 
but  God,  who  also  hath  given  His  Holy  Spirit  in  us. 

9.  But  concerning  the  love  of  the  brotherhood  we"  have  no  need 
to  write  to  you :  for  ye  yourselves  are  taught  of  God^  to  love  one 
another. 

10.  For  even  ye  do  it  towards  all  the  brethren  in  all  Macedonia. 
But  we  entreat  you,  brethren,  to  abound  the  more,^^ 

11.  And  that  ye  study  to  be  quiet,  and  to  attend  to  your  own 
business,  and  to  work  with  your^"*  hands,  as  we  commanded  you,  and^^ 

1  Live.     "In  this  he  includes  the  whole  conduct."     St.  Chrysostom. 

2  In  order  to. 

=•  In  grace  and  merit  before  God:   "that  you  may  not  confine  yourselves  to 
what  is  commanded,  but  that  you  may  go  beyond  it."     St.  Chrysostom. 
*  The  term  signifies  injunctions  delivered  by  special  messengers. 

5  By  authority — in  the  name  of. 

6  Purity  of  life.     Rom.  xii.  2  ;  Eph.  v.  17. 

''  From  all  impurity.  ^  Body. 

9  Holy  and  honoured — free  from  defilement. 

'"  In  the  marriage  relation.  "  There  is  a  species  of  injustice  which  regards 
women,  as  when  a  man  forsaking  his  own  wife,  violates  the  marriage  rights  of 
another :  for  Paul  styles  this  covetousness,  saying,  not  to  overreach  or  circum- 
vent the  brother  in  the  matter."     St.  Chrysostom,  ad  Rom.  Horn.  iii. 

'•  G.  P.  "ye  need  not."  Four  Uncial  manuscripts  and  several  fathers  have 
the  verb  in  the  first  person.     St.  Chrysostom  so  reads. 

12  John  xiii.  34;  xv.  12,  17  ;  1  John  ii.  10;  iv.  12. 

13  In  love. 

1*  G.  P.  "own."  This  is  wanting  in  the  chief  manuscripts  and  versions.  St. 
Chrysostom  did  not  read  it.  ^ 

•5  The  conjunction  is  not  found  in  G.  P.  nor  in  St.  Chrysostom. 


440  THE    FIRST    EPISTLE 

that  ye  walk  becomingly^  towards  those  who  are  without,  and  that 
ye  want  nothing^  of  any  man's. 

12.  And  we^  will  not  have  you  ignorant,  brethren,  concerning 
those  who  sleep,^  that  ye  be  not  sorrowful,  as  even  the  others^  who 
have  no  hope. 

13.  For  if  we  believe,  that  Jesus  died,  and  rose  again ;  so  also,® 
those  who  have  slept  through  Jesus,^  God  will  bring  with  Him. 

14.  For  this  we  say  to  you  on  the  word  of  the  Lord,  that^  we 
who  are  alive,  who  remain  to  the  coming  of  the  Lord,  shall  not 
anticipate  those  who  have  slept  :^ 

15.  For  the  Lord  Himself  Avith  command, ^°  and  with  the  voice  of 
an  archangel,"  and  with  the  trumpet  of  God,  shall  come  down  from 
heaven :  and  the  dead,  who  are  in  Christ,  shall  rise  first. 

16.  Then  we  who  are  alive,  who  are  left,  shall  be  caught  up 
with  them  in  the  clouds  to  meet  Christ^^  in  the  air,  and  so  we  shall 
be  always  with  the  Lord. 

17.  Therefore  comfort  one  another  with  these  words. ^^ 


'  With  propriety.  St.  Chrysostom  understands  the  apostle  as  forbidding 
Christians  to  offend  and  annoy  unbelievers  by  idleness  and  mendicity,  when  they 
could  support  themselves  by  industry. 

2  The  text  signifies  that  ye  have  need  of  nothing. 

'^  G.  P.  "I  would."  The  plural  reading  is  now  admitted  on  the  general  autho- 
rity of  manuscripts,  as  Baumgarten-Crusius  testifies. 

*  The  departed. 

®  The  heathens. 

^  We  must  believe  that  God,  &c. 

'  In  faith  and  grace. 

^  Such  as  shall  be  alive.  The  apostle,  by  the  figure  of  speech  which  is  styled 
communication,  applies  it  to  himself  in  common  with  such  as  shall  be  in  life  at 
the  end  of  time.  "  He  docs  not  say  '  we'  of  himself,  for  he  was  not  to  remain  in 
life  until  the  resurrection;  but  he  means  the  faithful."     St.  Chrysostom. 

^  Shall  not  go  before  them  to  judgment.  "As  if  he  said:  think  not  that  there 
is  any  difficulty,  when  you  hear  that  those  who  shall  be  then  alive,  shall  not  go 
before  those  who  have  died,  and  been  reduced  to  ashes,  thousands  of  years  before  : 
it  is  God  who  does  all."     Idem. 

*°  The  Syriac  interpreter,  as  well  as  the  Vulgate,  gives  this  meaning,  having 
read  probably  mkiVfjictri.  The  present  reading  means  a  shout,  such  as  that  of 
reapers  at  the  harvest,  or  soldiers  rushing  to  battle,  or  sailors  uniting  in  work. 
The  voice  of  the  archangel  is  the  shout,  the  two  terms  being  used  to  express  the 
same  idea. 

"  An  archangel  is  to  precede  Christ,  and  wake  the  dead  from  their  tombs,  as 
with  the  sound  of  a  trumpet. 

'2  G.  P.  "  the  Lord."     Four  Uncial  manuscripts  favour  the  Vulgate  reading. 

'3  With  the  hope  of  a  "orious  resurrection,  and  of  an  eternal  reward. 


TO    THE    THESSALONIANS.  441 


CHAPTER  V. 

He  says  that  the  day  of  judgment  icill  arrive  unexpectedly,  which,  however,  cannot  take 
them  unawares,  since  they  are  always  engaged  in  preparing  for  it,  as  he  exhorts  them 
to  be :  he  admonishes  them  likewise  to  obey  their  prelates,  and  instructs  them  how 
to  act  towards  one  another,  and  towards  God:  he  prays  for  them,  and  asks  them  to 
pray  far  him. 

1.  But  concerning  the  times  and  the  moments/  brethren,  ye 
need  not  that  we  write  to  you : 

2.  For  ye  yourselves  well  know,^  that  the  day  of  the  Lord  shall 
so  come  as  a  thief  in  the  night. 

3.  For  when  they^  shall  say,  peace  and  security, "^  then  shall 
sudden  destruction  come  upon  them,  as  pain  to  a  woman  with 
child,  and  they  shall  not  escape. 

4.  But  ye,  brethren,  are  not  in  darkness,  that  that  day  as  a 
thief  should  overtake  you  : 

5.  For^  ye  are  all  children  of  light,  and  children  of  day :  we 
are  not  of  night,  nor  of  darkness. 

6.  Therefore  let  us  not  sleep,^  as  even'^  the  others,^  but  let  us 
watch,  and  be  sober. 

7.  For  they  who  sleep,  sleep  by  night :  and  they  who  are  drunk, 
are  drunk  by  night. 

8.  But  let  us,  who  are  of  day,  be  sober,  having  on  a  breast- 
plate of  faith,^  and  charity,  and  as  a  helmet  the  hope  of  salva- 
tion :i° 


•  The  same  phrase  occurs  Acts  i.  7.     The  second  term  denotes  the  opportune 
season.     The  apostle  here  speaks  of  the  end  of  time — the  final  judgment. 

2  2  Peter  iii.  10 ;  Apoc.  iii.  3,  xvi.  15. 

3  Men. 

*  When  they  shall  flatter  themselves  that  all  is  secure. 

"  G.  P.  omit  "  for,"  which,  however,  is  now  generally  received  on  the  authority 
of  manuscripts,  as  Baumgarten-Crusius  testifies. 
6  Be  slothful. 
''  G.  P.  omit  KJ.),  which,  however,  is  deemed  genuine  by  the  critic  just  named. 

8  The  heathen. 

9  Isaiah  lix.  17;  Ephes.  vi.  14,  17. 

'"  Hope  serves  as  a  helmet  to  protect  us,  since  we  are  encouraged  by  it  to 
struggle  against  the  enemy,  feeling  assured  of  Divine  protection. 


442  THE    FIRST    EPISTLE 

9.  For  God  hatli  not  appointed  us  unto  wrath/  but  for  tlie  at- 
tainment of  salvation  through  Jesus  Christ  our  Lord, 

10.  Who  died  for  us:  that  whether  we  watch,  or  sleep,^  we  may 
live  together  with  Him. 

11.  Wherefore  comfort  one  another,  and  edify^  one  another,  as 
also  ye  do. 

12.  And  we  beseech  you,  brethren,  to  know^  those  who  labour 
among  you,  and  preside  over  you  in  the  Lord,  and  admonish  you, 

13.  To  have  them  more  abundantly  in  charity*  for  their  work : 
have  peace  with  them.*^ 

14.  And  we  entreat  you,  brethren,  admonish  the  unruly,  com- 
fort the  faint-hearted,  support  the  weak,  be  patient  towards  all. 

15.  See  that  none  render  evil  for  evil  to  any  man  ;^  but  always 
folloAV  that  which  is  good^  towards  one  another,  and  towards  all. 

16.  Rejoice  always. 

17.  Pray  without  ceasing.^ 

18.  In  all  things  give  thanks :  for  this  is  the  will  of  God  in 
Christ  Jesus  in  you  all. 

19.  The  Spirit  quench  not. 

20.  Despise  not  prophecies. 

21.  But^°  prove  all  things  :  hold  that  which  is  good." 


1  God  has  not  placed  us  under  the  necessity  of  incurring  His  vengeance.  He 
has  not  destined  us  to  destruction. 

2  In  death. 

^  As  it  were,  building  up — aiding  each  other  to  raise  a  spii-itual  building. 

*  To  recognise  their  labours  by  generous  offerings. 
^  To  esteem  and  love  them  with  special  regard. 

*  G.  P.  "  A7id  be  at  peace  among  yourselves."  The  Vulgate  reading  is  sup- 
ported by  many  manuscripts,  versions,  and  fathers,  as  Baumgarten-Crusius  ac- 
knowledges, although  he  rejects  it. 

^  Prov.  xvii.  13,  xx.  22;  Rom.  xii.  17;  1  Peter  iii.  9. 

*  G.  P.  "both."  Scholz,  Lachmann,  and  other  critics,  omit  it,  it  being  wanting 
in  the  chief  manuscripts. 

8  Eccl.  xviii.  22 ;  Luke  xviii.  1 ;  Coloss.  iv.  2. 

'°  G.  P.  omit  the  particle,  which,  however,  is  now  admitted  to  be  genuine,  it 
being  found  in  the  chief  manuscripts.  All  things  which  are  not  manifestly 
wrong  should  be  examined  before  we  condemn  them.  The  apostle  speaks  espe- 
cially of  those  who  pretended  to  spiritual  gifts,  such  as  prophecy.  He  wished 
these  not  to  be  rejected  or  admitted  hastily.  "Since  he  had  said,  'Despise  not 
prophecies ;'  that  they  might  not  think  that  he  laid  the  teacher's  chair  open  to 
all,  he  adds,  'Prove  all  things,'  that  is,  what  are  truly  prophecies."  St.  Chry- 
sostom. 


TO    THE    THESSALONIANS.  443 

22.  Abstain  from  all  appearance  of  evil.^ 

23.  And  may  the  God  of  peace  Himself  sanctify  you  in  alP 
things,  that  your  whole  spirit,  and  soul,  and  body,^  may  be  kept 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ. 

24.  He  who  hath  called  you  is  faithful,  who  also  will  perform."* 

25.  Brethren,  pray  for  us. 

26.  Salute  all  the  brethren  with  a  holy  kiss. 

27.  I  adjure  you  by  the  Lord  that  this  letter  be  read  to  all  the 
holy  brethren. 

28.  The  grace  of  our  Lord  Jesus  Christ  be  with  you.     Amen.^ 


•  Whatever  wears  a  bad  appearance  should  be  shunned,  even  if  it  be  not  de- 
cidedly evil.     Rom.  xii.  17. 

2  The  Greek  term,  although  an  adjective,  may  be  rendered,  "perfectly." 

2  The  spirit  is  here  used  for  the  intellect,  especially  as  enlightened  by  grace. 
The  soul  for  the  affections.  The  apostle  speaks  after  a  popular  manner,  ■without 
meaning  to  adopt  the  notions  of  philosophers. 

^  Will  perfect  what  He  has  begun.     1  Cor.  i.  9. 

^  G.  P.  "  The  first  epistle  unto  the  Thessalonians  was  written  from  Athens." 


INTRODUCTION 


TO  THE  SECOND  EPISTLE  TO  THE  THE  SS  ALONI ANS. 


The  preceding  letter,  especially  that  portion  of  it  which  re- 
ferred to  the  last  judgment,  having  produced  a  deep  impression 
on  the  Thessalonians,  some  one  took  occasion  to  forge  another  in 
the  name  of  the  apostle,  announcing  that  the  judgment  itself  was 
at  hand.  The  report  of  the  terror  which  this  announcement  spread 
soon  reached  St.  Paul,  who  hastened  to  relieve  them  from  their 
distressed  state  of  mind,  by  assuring  them  that  a  great  apostacy 
must  first  take  place,  and  the  great  enemy  of  Christ  must  appear, 
before  the  final  judgment  of  mankind.  He  did  not,  however,  fail 
to  set  forth  this  event  in  all  its  terrific  characters,  showing  that 
unbelievers  will  fall  under  the  vengeance  of  the  Sovereign  Judge, 
whilst  the  follawers  of  Christ,  Avho  have  sufi"ered  for  His  Gospel, 
shall  receive  a  rich  recompense.  The  coming  of  the  Antichrist  is 
described  as  marked  with  satanic  operations,  in  false  miracles  and 
other  delusions,  which  will  lead  many  astray,  God  abandoning 
them  to  the  deceits  of  the  enemy,  in  punishment  of  their  neglect 
to  correspond  with  previous  manifestations  of  His  truth.  Idleness 
being  a  prevailing  fault  among  the  Thessalonians,  and  the  source 
of  innumerable  other  vices,  the  apostle  warns  the  faithful,  in  this 
epistle,  as  well  as  in  the  preceding,  to  apply  themselves  to  some 
useful  occupation,  and  to  shun  the  company  of  idle  or  vicious  pro- 
fessors of  Christianity.  He  exhorts  them  to  practise  fraternal 
correction  with  mildness  and  charity,  and  to  withdraw  from  the 
society  of  such  as  refuse  to  conform  their  conduct  to  the  rule  pre- 
scribed in  his  writings.  This  letter  is  assigned  to  the  latter  part 
of  the  year  in  which  the  former  was  written,  or  to  the  following 
year. 


THE  SECOND  EPISTLE 


OF     BLESSED     PAUL     TlfE     APOSTLE 
T^  THE    THESSALONIANS. 


CHAPTER  I. 

He  gives  thanks  for  the  faith  and  patience  of  the  Thessalonians  amidst  persecutions,  on 
account  of  which  he  says  that  they  will  obtain  glory,  but  their  enemies  will  be  pu- 
nished on  the  day  of  Judgment,  and  he  prays  that  they  may  be  found  worthy  of  the 
Divine  call. 

1.  Paul  and  Silvanus,  and  Timothy,  to  the  church  of  the  Thes- 
salonians in  God  our  Father,  and  the  Lord  Jesus  Christ. 

2.  Grace  to  you,  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

3.  We  ought  to  give  thanks  always  to  God  for  you,  brethren,  so 
as^  is  meet,  since  your  faith  groweth  exceedingly,  and  the  love  of 
every  one  of  you^  to  one  another  aboundeth : 

4.  So  that  we  ourselves  also  glory  in  you  in  the  churches  of 
God,  for  your  patience,  and  faith,  and^  in  all  your  persecutions, 
and  the  tribulations  which  ye  endure, 

5.  For  an  example  of  the  just  judgment  of  God,  that  ye  may  be 
counted  worthy  of"*  the  kingdom  of  God,  for  which  also  ye  suffer : 

6.  If  ^  yet  it  is  just  with  God  to  repay  tribulation  ^o  those  who 
oppress  you : 


'  This  particle  is  not  in  the  text. 

^  G.  P.  "all."     It  was  so  read  by  St.  Chrysostom. 

^  This  conjunction  is  wanting  in  the  text. 

*  The  Vulgate  has  "in." 

^  This  does  not  imply  doubt.     It  is  here  equivalent  to  "since."     The  final 


THE    SECOND    EPISTLE    TO    THE    TH  E  S  S  AL  ONI  AN  S.     447 

7.  And  to  you,  who  are  oppressed,  rest  with  us  in  the  revela- 
tion of  the  Lord  Jesus^  from  heaven  Avith  the  angels^  of  His 
power, 

8.  In  a  flame  of  fire,^  inflicting  vengeance  on  those  who  know 
not  God,  and  who  obey*  not  the  Gospel  of  our  Lord  Jesus  Christ. 

9.  Who  shall  be  punished  with  everlasting  destruction^  from 
the  presence  of  the  Lord,  and  from  the  glory  of  His  power  :^ 

10.  When  He  shall  come  to  be  glorified  in  His  saints,  and  to 
appear  wonderfuF  in  all  who  have  believed,^  for  our  testimony  to 
you^  was  believed  on  that  day.^° 

11.  Wherefore  also  we  pray  always  for  you,  that  our  God  may 
make  you  worthy  of  His  call,"  and  fulfil  all  the  good  pleasure  of 
goodness,^^  and  the  work  of  faith  with  power,^^ 

punishment  of  persecutors,  and  the  glory  of  the  martyrs  show  forth  the  just 
judgment  of  God.  "  He  intimates  the  retribution  both  of  the  persecutors  and 
the  sufferers,  as  if  he  said  that  when  He  shall  crown  you,  and  punish  them,  the 
justice  of  God  may  be  seen."     St.  Chrysostom. 

'  When  He  shall  be  manifested. 

2  His  agents  and  ministers. 

2  The  common  Greek  presents  it  in  inverse  order ;  but  the  Vulgate  reading  is 
supported  by  manuscripts,  and  approved  by  several  critics.  Hug  supposes  that 
the  order  was  inverted  in  the  manuscripts  and  Vulgate  to  remove  the  Hebraism, 
which  the  original  text  contains. 

*  Do  not  receive  it. 

5  Lit.  "Who  shall  suffer  punishment,  everlasting  destruction."  "That  it  is 
not  temporary,  hearken  to  Paul  saying  now  of  those  who  know  not  God,  and 
believe  not  the  Gospel,  that  they  shall  suffer  punishment,  eternal  destruction." 
St.  Chrysostom. 

8  Being  driven  from  His  presence,  and  pursued  into  the  abyss  by  His  glorious 
power — His  majesty  and  justice.  "His  presence  will  be  to  some  light,  to  others 
torment."     St.  Chrysostom. 

■^  To  manifest  His  wondrous  mercy. 

8  G.  P.  "  that  believe."  The  Vulgate  reading  is  now  received  on  the  authority 
of  ancient  manuscripts.     St.  Chi-ysostom  so  read. 

9  G.  W  C/xd;.  V.  super  vos.  It  means  the  testimony  which  the  apostle  bore 
to  Divine  revelation,  when  he  preached  the  Gospel  to  them,  and  which  they 
accepted. 

10  This  seems  to  refer  to  the  day  of  judgment,  which  is  often  styled  "that  day." 

11  G.  P.  "  this  calling."  To  make  them  effectually  and  perseveringly  coi-re- 
spond  with  the  call  to  the  faith,  which  God  vouchsafed  to  them. 

12  It  is  commonly  understood  to  mean  the  merciful  counsel  of  Divine  goodness, 
for  human  salvation:  "that  the  decree  of  God  be  executed,  that  nothing  be 
wanting  to  you,  that  you  be  as  He  wills."     St.  Chrysostom. 

'"  This  may  be  referred  to  the  verb  fulfil :  that  God  may  powerfully  accom- 
plish the  work  which  faith  inspires.  He  is  said  to  fulfil  it,  because  His  grace  is 
the  source  of  human  energy  in  supernatural  actions. 


448  THE    SECOND    EPISTLE 

12.  That  the  name  of  our  Lord  Jesus  Christ  may  be  glorified 
in  you,  and  ye  in  Him  according  to  the  grace  of  our  God  and  the 
Lord  Jesus  Christ. 


CHAPTER  II. 

He  warns  them  concerning  the  day  of  the  Lord,  not  to  believe  impostors,  and  shows  that 
the  son  of  perdition  shall  first  come,  and  perform  various  deceitful  prodigies,  by  which 
the  reprobate  shall  be  led  astray.  He  gives  thanks  for  the  election  and  faith  of  the 
Thessalonians,  and  admonishes  them  to  keep  the  traditions  received  from  him,  and  he 
prays  for  their  consolation  and  confirmation. 

1.  Now  we  ask^  you,  brethren,  by  the  coming  of  our  Lord  Jesus 
Christ,  and  our  gathering  unto  Him, 

2.  That  ye  be  not  soon  moved  from  your  understanding,^  nor 
terrified,  neither  by  a  spirit,''  nor  by  word,^  nor  by  epistle,  as  sent 
by  us,^  as  if  the  day  of  the  Lord^  were  at  hand.^ 

3.  Let  no  man  deceive  you  by  any  means  :^  for  unless  the  apos- 
tacy^°  first  take  place,  and  the  man  of  sin,  the  son  of  perdition,"  be 
revealed, 

4.  Who  opposeth,'^  and  who  is  lifted  up  above  all  that  is  called 

'  G.  Toy  5-iov  iiuav  Kni  Kvfiov.  The  positioii  of  the  pronoun  leads  me  to  consider 
the  latter  clause  as  not  referred  to  the  same  subject,  although  it  might  be  so 
understood. 

2  Beseech.     "Ask"  is  more  literal. 

2  Their  Christian  instruction — the  knowledge  they  had  received. 

*  A  person  professing  to  be  inspired.  "He  calls  false  prophets  thus,  as  speak- 
ing under  the  influence  of  the  unclean  spirit."     St.  Chrysostom. 

^  The  persuasion  of  any  one. 

^  As  letters  were  generally  written  by  amanuenses,  it  was  easy  to  set  forth  one 
as  dictated  by  the  apostle.  To  prevent  such  imposture,  he  was  accustomed  to 
write  his  name  himself  towards  the  end. 

■^  G.  P.  "Christ."  The  Vulgate  reading  is  now  received  by  critics  on  the 
authority  of  the  chief  manuscripts. 

^  Many  passages  of  the  sacred  writings  present  it  as  nearly  approaching:  but 
they  regard  it  as  the  closing  scene  of  the  present  dispensation,  which  is  the  last. 

9  Eph.  V.  6. 

^°  Many  understand  this  of  the  fall  of  the  Roman  Empire.  It  is  also  understood 
of  a  great  but  not  general  defection  from  the  faith.  St.  Chrysostom  says :  "he 
calls  Antichrist  apostacy,  because  he  is  to  destroy  many  and  to  lead  them  away!" 

"  This  also  is  understood  of  Antichrist.  "But  who  is  he  ?  Is  it  Satan  ?  By  no 
means  :  but  a  certain  man  invested  with  all  his  energy."     St.  Chrysostom. 

'2  Of  Christ. 


TO    THE    THESSALONIANS.  449 

God,  or  is  worshipped,  so  as  to  sit^  in  the  temple  of  God,  showing 
himself,  as  if  he  were  God.^ 

5.  Remember  ye  not  that  when  I  was  with  you,  I  told  you  these 
things  ? 

6.  And  now  ye  know  what  withholdeth,^  that  he  may  be  revealed 
in  his  own  time."* 

7.  For  the  mystery  of  iniquity  already  worketh  -J  only  that  he 
who  now  holdeth,*'  hold,  till  he  be  taken  out  of  the  way. 

8.  And  then  that  wicked  one  shall  be  revealed,  whom  the  Lord 
Jesus  shall  kill  with  the  breath  of  his  mouth,^  and  by  the  mani- 
festation of  His  coming  shall  destroy  him, 

9.  Whose  coming  is  according  to  the  working  of  Satan  with  all 
power,  and  false  signs,  and  prodigies,^ 

10.  And  in  all  deceit  of  iniquity  to  those  who  perish :  because 
they  received  not  the  love  of  truth,  that  they  might  be  saved. 
Therefore  God  will  send  them°  a  strong  delusion,^"  that  they  may 
believe  lying," 

11.  That  all  who  have  not  believed  the  truth,  but  have  agreed 
to  iniquity,  may  be  judged.^^ 

'  G.  P.  "as  God."     This  is  rejected  as  an  interpolation,  by  critics  generally. 

2  Lit.  "that  he  is  God."  "He  will  overthrow  all  gods,  and  order  men  to 
adore  himself  in  place  of  God."     St.  Chrysostom. 

^  This  is  thought  to  refer  to  the  fall  of  the  Roman  Empire,  of  which  he  did  not 
wish  to  speak  openly.  St.  Chrysostom  remarks  :  "  If  he  had  said,  that  in  a  short 
time  the  Roman  Empire  will  be  overthrown,  they  would  have  quickly  despatched 
him  as  a  seditious  man,  and  all  the  faithful  likewise,  as  living  and  combating 
under  him." 

*  At  the  time  appointed  in  the  Divine  counsels,  which  overrule  all  things,  even 
the  designs  of  the  wicked. 

5  From  the  beginning  of  Christianity,  Satan  by  his  agents  wrought  with  a  view 
to  defeat  its  influence.  His  malignity  is  a  mystery  of  iniquity.  St.  Chrysostom 
thinks  that  Nero,  the  type  of  Antichrist,  was  here  specially  had  in  view. 

s  The  Greek  verb  is  the  same  as  in  verse  6.  It  signifies  to  restrain.  The  apos- 
tle is  thought  to  refer  to  the  Roman  Emperor,  and  to  intimate  that  whilst  the 
empire  continued,  the  Antichrist  should  not  appear. 

''  Isa.  xi.  4.     G.  P.  omit  "Jesus,"  which  is  now  received  into  the  text. 

8  The  wonders  which  Antichrist  with  his  agents  will  perform,  will  be  illusory. 
"He  will  display  all  power,  but  nothing  real,  all  things  only  for  deception."  St. 
Chrysostom. 

9  This  is  strongly  expressed,  to  show  that  even  the  machinations  of  Satan  are 
under  Divine  control. 

'°  We  borrow  this  from  P.  V.,  which  expresses  freely  the  meaning  of  the  original. 
'1  They  are  forsaken  in  punishment  of  the  abuse  of  grace. 
'2  Condemned  for  unbelief. 

29 


450  THE     SECOND     EPISTLE 

12.  But  we  ought  to  give  thanks  to  God  always  for  you,  bre- 
thren, beloved  of  God,  because  God  chose  you  to  he  first  fruits^  unto 
salvation  in  sanctification  of  spirit,^  and  belief  of  truth  : 

13.  Wherein^  also  He  called  you  by  our  Gospel  to  the  attain- 
ment of  the  glory  of  our  Lord  Jesus  Christ. 

14.  Therefore,  brethren,  stand :  and  hold  the  traditions,  which 
ye  have  learned,  whether  by  our  word,  or  epistle. 

15.  Now  our  Lord  Jesus  Christ  Himself,  and  our  God  and 
Father,  who  hath  loved  us,  and  given  everlasting  consolation^  and 
good  hope  in*  grace, 

16.  Encourage  and  confirm  your^  hearts  in  every  good  work 
and  word.'' 


CHAPTER  IIL 

He  desires  them  to  pray  for  him,  tri/stiiiff  that  they  will  keep  his  commands,  and  he  warns 
them  to  shun  the  society  of  such  Christians  as  are  not  disposed  to  follow  tip  his  in- 
structions, and  to  worlt  with  their  hands,  as  Paul  himself  had  done  when  among  them. 
He  will  not  have  them  regard  such  as  enemies,  but  they  should  rebuke  them  as  brothers. 

1.  As  to  the  rest,  brethren,  pray  for  us,^  that  the  word  of  God 
may  run,^  and  be  glorified,  as  even  with  you : 

2.  And  that  we  may  be  delivered  from  troublesome  and  wicked 
men :  for  all  have  not  faitli.^° 


^  G.  P.  aTT  dp)(^»i.  "from  the  beginning."  The  Vulgate  reading  which  is 
slightly  different,  d'ratf^xv,  is  found  in  a  manuscript  in  England,  quoted  by 
Simon.     The  Thessalonians  were  among  the  early  converts. 

2  Sanctification  of  the  soul  by  the  Divine  Spirit. 

3  G.  P.   "Whereunto." 

*  Consolation  arising  from  the  hope  of  everlasting  happiness. 

5  Through. 

^  G.  P.  "  comfort  your  hearts,  and  confirm  you."  The  pronoun  is  rejected  by 
Bengel  and  most  critics,  on  the  authority  of  the  ancient  manuscripts. 

^  G.  P.  invert  the  order ;  but  critics  now  follow  the  Vulgate  on  the  same 
authority.     It  was  so  read  by  St.  Chrysostom. 

s  Eph.  vi.  19 ;  Coloss.  iv.  3. 

°  Spread. 

'"  The  apostle  desires  to  be  delivered  from  the  opposition  of  the  avowed  enemies 
of  the  faith,  and  from  the  snares  of  those  dissemblers,  who  outwardly  profess  it, 
whilst  in  their  heart  they  reject  it. 


TO    THE    THESSALONIANS.  451 

3.  But  Goc?  is  faithful,^  who  will  confirm,  and  preserve  you 
from  evil.^ 

4.  And  we  have  confidence  in  the  Lord  concerning  you,  that  ye 
both  do,  and  will  do  the  things  Avhich  we  command.^ 

5.  And  may  the  Lord  direct  your  hearts  in^  the  charity  of 
God,  and  the  patience  of  Christ.'' 

6.  But  we  charge  you,  brethren,  in  the  name  of  our  Lord 
Jesus  Christ,  to  withdraw  yourselves  from  every  brother  who 
walketh  disorderly,  and  not  according  to  the  tradition^  which 
they^  received  from  us. 

7.  For  yourselves  know,  how  ye  ought  to  imitate  us :  for  we 
were  not  disorderly  among  you : 

8.  Neither  did  we  eat  any  man's  bread  for  nothing,^  but  with 
labour  and  toil,  working  night  and  day,  in  order  not  to  burden 
any  of  you. 

9.  Not  as  though  we  had  not  a  right, ^^  but  that  we  might  give 
ourselves  to  you  as  a  pattern  to  imitate  us. 

10.  For  also  when  we  were  with  you,  we  declared  this  to  you, 
that  if  any  one  will  not  work,  neither  let  him  eat. 

11.  For  we  have  heard  that  some  amongst  you  walk  disorderly, 
doing  no  work,  but  meddlesome. 

12.  Now  we  command  and  entreat  such  persons  in"  the  Lord 
Jesus  Christ,  that  working  in  silence,  they  eat  their  own  bread. 

'  G.  P.  "the  Lord."  Three  of  the  chief  manuscripts  have  the  Vulgate 
reading. 

2  True  to  His  promises — consistent  and  persevering  in  His  dispensations  of 
grace  to  those  "who  correspond  with  it. 

^  Or  from  the  evil  one — Satan. 

*  G.  P.  "you."     The  pronoun  is  wanting  in  many  manuscripts. 

5  Lit.  "unto."  The  figure  is  of  putting  one  on  the  road  to  a  certain  destina- 
tion.    The  apostle  prays  that  the  Lord  may  dispose  their  hearts  for  Divine  love. 

6  That  they  might  be  patient  as  Christ  was ;  or  that  they  might  look  forward 
with  patience  to  His  coming  as  judge.  "  That  we  should  bear  as  He  bore,  or 
that  we  should  do  such  things,  or  that  we  should  await  Him  with  patience,  that 
is,  be  prepared."     St.  Chrysostoni. 

■^  The  Greek  term  here  means  the  instruction  and  example  which  the  apostle 
gavet  "He  calls  that  tradition  which  is  given  bywords;  and  our  Lord  always 
styles  this  tradition."     St.  Chrysostom. 

8  G.  P.  "he."  This  reading  is  now  rejected  by  most  critics.  The  Vulgate 
reading  is  supported  by  several  of  the  chief  manuscripts. 

9  Acts  XX.  34 ;  1  Cor.  iv.  12 ;  1  Thess.  ii.  9. 
'"  Lit.  Power,  authority. 

"  G.  P.  "by  our  Lord."  The  Vulgate  reading  is  supported  by  the  chief 
manuscripts. 


452      THE     SECOND     EPISTLE    TO    THE    THESSALONIANS. 

13.  But  ye,  brethren,  be  not  weary  in  well  doing.^ 

14.  And  if  any  man  obey  not  our   word  by  the  epistle,^  mark 
him,  and  do  not  associate  with  him,  that  he  may  be  ashamed : 

15.  Yet  do  not  regard  him  as  an  enemy,  but  admonish^  as  a 
brother. 

16.  Now  may  the  Lord  of  peace  Himself  give  you  everlasting 
peace  in  every  place."*     The  Lord  be  with  you  all. 

17.  The  salutation,  with  my  hand,  of  Paul :  which  is  a  sign  in 
every  epistle,  so  do  I  write. 

18.  The  grace  of  our  Lord  Jesus   Christ  he  with  you  all. 
Amen.^ 


>  Gal.  vi.  9. 

2  p.  "this  epistle."  The  definite  article  has  sometimes  the  force  of  a  demon- 
strative pronoun  ;  but  it  is  not  clear  that  such  is  the  case  here.  Some  render  the 
text,  "mark  him  by  letter." 

^  V.  corripite. 

*  G.  h 'tthvt)  T p'oTrce.  P.  "  by  all  means."  The  Vulgate  reading,  tottu,,  is  re- 
ceived by  Lachmann,  on  the  authority  of  manuscripts  and  fathers. 

*  G.  P.  "  The  second  epistle  to  the  Thessalonians  was  written  from  Athens." 
This  is  not  of  any  weight.  Both  letters  are  believed  to  have  been  written  from 
Corinth. 


INTRODUCTION 


TO    THE    FIRST    EPISTLE    TO    TIMOTHY. 


St.  Paul,  when  leaving  Epliesus  for  Macedonia,  charged  Timothy, 
his  favourite  disciple,  to  remain  there,  and  guard  the  integrity  of 
faith  against  certain  teachers,  who  sought  to  adulterate  it  with 
Jewish  fables.  The  occasion  of  his  departure  was  the  tumult 
raised  against  him  by  the  silversmiths,  whose  gain  was  endangered 
by  the  exposure  of  the  superstition  of  Avorshipping  Diana.  It  was 
important  to  instruct  Timothy  how  he  ought  to  act  in  circumstances 
so  critical,  and  with  what  care  he  should  proceed  in  regard  to  sacred 
ministers.  On  his  return  the  following  spring,  the  apostle  assem- 
bled them  at  Miletus,  to  give  them  in  person  his  solemn  charge  for 
the  right  exercise  of  their  sacred  functions.  This  letter  is  assigned 
by  Hug  to  Pentecost  of  the  year  59,  although  others  more  gene- 
rally date  it  as  late  as  64. 

The  apostle  points  to  the  right  use  of  the  law,  in  contrast  with 
the  abuse  made  of  it  by  Judaizing  teachers,  and  states  that  its  re- 
straints are  unnecessary  for  the  Christian,  guided  by  faith  and 
moral  instinct.  In  his  own  person  he  shows  the  power  of  grace, 
by  which  a  persecutor  was  changed  into  a  preacher  of  the  Gospel, 
and  he  encourages  sinners  to  have  recourse  to  the  same  remedy. 
He  charges  Timothy  to  devote  himself  with  purity  of  heart  and 
zeal  to  the  announcement  of  these  saving  truths,  according  to  the 
extraordinary  marks  of  his  call  to  the  priesthood.  The  duty  of 
praying  for  those  in  authority,  and  for  all  mankind,  is  strongly 
insisted  on,  both  as  conformable  to  the  Divine  counsels  for  the  sal- 
vation of  all  men,  and  as  fraught  with  advantages  to  our  peace  and 
happiness.  Regulations  are  prescribed  for  the  dress  and  behaviour 
of  women  in  religious  assemblies,  and  men  are  exhorted  to  apply 


454  INTRODUCTION. 

to  prayer  with  hands  unclefiled  by  sin.  The  qnalifications  of  sacred 
officers  are  then  specified,  that  in  case  of  unexpected  delay  in  the 
return  of  the  apostle,  Timothy  might  know  how  to  proceed,  and 
discharge  his  office  in  the  Church,  which  is  the  pillar  and  ground 
of  truth.  He  foretells  the  pernicious  errors  of  the  latter  days, 
especially  of  those  who  condemn  the  use  of  meat,  as  of  something 
defiled,  and  decry  marriage ;  and  he  declares  that  all  the  creatures 
of  God  are  good,  and  of  themselves  innoxious.  With  increased 
earnestness  he  again  exhorts  Timothy  to  discharge  his  duty  stre- 
nuously, and  to  call  as  it  were  into  action  the  grace  of  his  ordina- 
tion. The  instructions  Avhich  regard  widows,  are  most  important 
for  the  preservation  of  good  morals.  The  rules  to  be  observed  in 
regard  to  priests  are  likewise  worthy  of  all  attention.  The  rela- 
tions of  masters  and  servants  remain  unchanged  by  the  profession 
of  Christianity ;  only  obedience  is  to  be  lightened  by  the  considera- 
tion that  it  is  rendered  to  a  brother  in  CnmsT.  The  letter  con- 
cludes with  a  solemn  and  touching  address  to  Timothy,  urging  him 
anew  to  the  zealous  discharge  of  his  high  duties. 


THE  PIRST  EPISTLE 

OF  BLESSED    PAUL   THE  APOSTLE 
TO   TIMOTHY. 


CHAPTER  L 

He  reminds  Timothy  of  the  order  which  he  had  given  him  to  recall  certain  persons  from 
their  perverse  teaching,  and  to  deliver  sound  doctrine.  The  Law  was  made  on  account 
of  the  unjust.  He  gives  thanks  to  God  for  having  called  him  from  persecuting  the 
Church  to  the  apostleship.  He  obtained  mercy  that  the  patience  of  God  may  he  shown 
for  the  encouragement  of  sinners.     He  warns  Timothy  to  act  as  a  brave  soldier, 

1.  Paul,  an  apostle  of  Jesus  Christ,  according  to  the  commancP 
of  God  our  Saviour,^  and  of  ^  Christ  Jesus  our  hope : 

2.  To  Timothy,  beloved'*  son  in  faith,  grace,  mercy,  and  peace 
from  God  the*  Father,  and  Christ  Jesus  our  Lord. 

3.  As  I  desired  thee  to  remain  at  Ephesus,*^  when  I  went  into 
Macedonia,  that  thou  mightest  charge  some  not  to  teach  otl^erwise,^ 


1  The  call  of  God  implies  a  command. 

2  The  attribute  of  Saviour  is  here  ascribed  to  God  the  Father.  He,  as  -well  as 
the  Son,  is  the  source  of  our  salvation,  by  His  merciful  decree,  v^hich  is  common 
to  the  Three  Divine  Persons. 

3  G.  P.  "Lord."  This  epithet  is  now  rejected  by  critics,  in  conformity  with 
the  ancient  manuscripts  generally. 

">  G.  yna-ioi.  P.  "  my  own."  The  term  means  genuine  :  it  implies  great  affec- 
tion :  which  is  also  manifested  by  the  substantive  :  tsjcim,  "  child." 

5  G.  P.  "  our."  The  pronoun  is  now  generally  rejected,  although  it  was  in  the 
manuscript  of  St.  Chrysostom. 

8  In  charge  of  the  faithful.     Timothy  was  its  first  bishop. 

''  He  was  to  see  that  they  should  not  teach  otherwise  than  the  apostle  had 
taught.  "These  were  pseudo-apostles  from  among  the  Jews,  who  wished  to 
draw  the  faithful  once  more  to  the  law."     St.  Chrysostom. 


456  THE    FIRST    EPISTLE 

4.  Nor  to  give  heed  to  fables  and  endless  genealogies  :^  which 
furnish  disputes,^  rather  than  edification  of  God,^  which  is  in  faith. 

5.  Now  the  end  of  the  commandment  is  charity  from  a  pure 
heart,  and  a  good  conscience,  and  faith  unfeigned. 

6.  From  which  things  some  going  astray,  are  turned  aside  to 
vain  talking, 

7.  Desiring  to  be  doctors  of  the  law,'*  not  understanding  either 
the  things  which  they  speak,  or  whereof  they  affirm. 

8.  But  we  know  that  the  law  is  good,  if  a  man  use  it  laAvfully.'' 

9.  Knowing  this,  that  law  is  not  made  for  the  just  man,''  but  for 
the  unjust,  and  the  rebellious,  for  impious  men  and  sinners,  for  the 
Avicked  and  defiled,  for  parricides  and  matricides,  for  murderers, 

10.  Fornicators,  sodomites,  menstealers,  liars,  and  perjurers, 
and  whatever  else  is  contrary  to  sound  doctrine, 

11.  Which  is  according  to  the  Gospel  of  the  glory^  of  the  blessed 
God,  which  is  committed  to  me. 

12.  I  give  thanks  to  Him  who  hath  strengthened  me,  Christ 
Jesus  our  Lord,  that  He  deemed^  me  faithful,  putting  me  in  the 
ministry : 

1  Infra  iv.  7;  Tim.  ii.  13;  Titus  iii.  9.  This  probably  has  reference  to  the 
eons,  whose  production  and  processions  engaged  tlie  attention  of  the  Gnostics. 
These  principles,  which  at  a  later  period  were  fully  developed,  were  derived  from 
the  Chaldean  philosophy.  Some,  however,  understand  the  text  of  Jewish  tables 
of  descent,  which  gave  occasion  to  trivial  disputes.  St.  Chrysostom  explains  it  of 
heathen  fables  concerning  the  origin  of  their  false  divinities. 

2  "  Let  us  not  engage  in  disputes,  for  we  are  called  believers,  because  we  receive 
unhesitatingly  the  things  which  are  proposed,  so  as  to  admit  no  doubt.  If  these 
things  were  human,  we  should  search  into  them :  but  since  they  are  from  God, 
we  must  honour  and  believe  them."     St.  Chrysostom. 

^  Godly  edification.  Disputes  do  not  serve  to  build  up  the  spiritual  edifice. 
The  common  Greek  has :  iiMvo/xi^v  which  critics  prefer^  but  the  Protestant 
version  follows  the  Vulgate  reading,  which  is  conformable  to  the  Laudian  manu- 
script, and  the  Syriac  version,  as  also  to  the  quotations  of  St.  Irenceus  and  the 
Latin  fathers. 

*  Affecting  to  expound  and  inculcate  the  Mosaic  legislation. 

5  Rightly.     Eom.  vii.  12. 

^  The  moral  law  is  directed  to  restrain  the  vicious  inclinations  of  nature. 
Positive  law  is  intended  as  an  indirect  safeguard  against  them.  The  just  yield 
willing  obedience  to  both,  which  serve  for  them  rather  as  a  rule  than  a  restraint. 
"  The  just  man  is  beyond  the  reach  of  punishment,  and  he  needs  not  learn  from 
the  law  what  he  is  to  do,  since  he  has  the  grace  of  the  Spirit,  which  inwardly 
teaches  him."     St.  Chrysostom. 

■^  The  glorious  Gospel.     It  condemns  all  vice. 

^  Christ  made  the  apostle  worthy  of  his  high  office.  "  See  how  he  states 
what  was  his  own,  and  what  was  of  God,  asci-ibing  the  principal  part  to  the  Pro- 


TO    TIMOTHY.  457 

13.  Who  before  was  a  blasphemer,  and  a  persecutor,  and  con- 
tumelious :  but  I  obtained  the  mercy  of  God,  because  I  acted  igno- 
rantly  in  unbelief.^ 

14.  And  the  grace  of  our  Lord  hath  abounded 'exceedingly^  with 
faith  and  love,  which  is  in  Christ  Jesus. 

15.  Faithful  is  the  saying,  and  worthy  of  all  acceptance^  that 
Christ  Jesus  came  into  this  world  to  save  sinners,  of  whom  I  am 
the  chief:'* 

16.  But  for  this  cause  have  I  obtained  mercy,  that  in  me  first 
Christ  Jesus  might  show  all  patience  for  the  instruction^  of  those 
who  should  hereafter  believe  in  Him,  unto  life  everlasting. 

17.  Now  to  the  King  of  ages  immortal,  invisible,  only^  God, 
honour  and  glory  for  ever  and  ever.     Amen. 

18.  This  charge  I  give  to  thee,  Timothy,  my  son,  according  to 
the  preceding  prophecies  concerning  thee,^  that  in  them  thou  war 
a  good  warfare, 

19.  Having  faith  and  a  good  conscience,  which  some  putting 
away  have  made  shipwreck  concerning  the  faith*:^ 

20.  Of  whom  is  Hymenagus  and  Alexander,  whom  I  have  de- 
livered to  Satan,^  that  they  may  learn  not  to  blaspheme.^" 

vidence  of  God,  repressing  what  was  his  own,  but  so  as  not  to  destroy  the  free- 
dom of  the  will."     St.  Chrjsostom. 

'  His  ignorance,  which  was  not  wholly  invincible,  did  not  entitle  him  to  pardon, 
although  it  extenuated  his  guilt. 

2  In  his  conversion,  bestowing  on  him  faith  and  love. 
*  True,  and  to  be  gratefully  acknowledged. 

■*  Matt.  ix.  13  ;  Mark  ii.  17.  The  apostle  places  himself  at  the  head  of  sinners, 
as  having  persecuted  Christ  in  His  members.  This,  however,  does  not  deter- 
mine the  degree  of  his  guilt,  since  it  depends  not  so  much  on  the  external  act,  as 
on  the  disposition  of  the  will.     Such  expressions  have  a  qualified  meaning. 

5  As  an  example  to  encourage  them.  "  Let  no  one,  he  says,  despair  of  salva- 
tion, since  I  have  attained  t(f  it."     St.  Chrysostom. 

^  G.  P.  "  wise."  This  epithet  is  wanting  in  the  most  ancient  manuscripts  and 
versions,  and  is  now  generally  expunged.  It  is  found,  however,  in  St.  Chry- 
sostom. 

■^  Prophecy  here  may  mean,  as  St.  Chrysostom  remai-ks,  supernatural  intima- 
tions, that  he  should  be  ordained.     Infra  iv.  14. 

^  By  resisting  conscience  men  often  lose  faith:  "where  the  life  is  open  to  cen- 
sure, perverse  doctrine  is  easily  embraced :  and  we  see  many  thus  falling  into 
the  abyss  of  evils,  and  turned  away  to  heathenism."     St.  Chrysostom. 

3  Excommunicated.  This  sentence  was  followed  by  demoniac  possession  in  the 
apostolic  age. 

'o  Their  corporal  affliction  and  public  humiliation  were  directed  to  produce  re- 
pentance for  their  impiety.  "  Satan  does  not  produce  it :  but  such  is  the  result." 
St.  Chrysostom. 


458  THE     FIRST     EPISTLE 


CHAPTER  II. 

He  desires  prayers  and  thanksgiving  to  be  offered  for  kings  and  magistrates,  and  he 
says  that  there  is  one  God  and  one  Mediator.  He  states  how  man  and  woman  should 
pray,  and  how  a  ivoman  ought  to  dress,  and  that  if  is  not  becoming  that  she  should 
teach  ;  since  she  should  learn  in  silence. 

1.  I  desire^  therefore  first  of  alP  that  supplications,  prayers, 
intercessions,  thanksgivings  be  made  for  all  men  -.^ 

2.  For  kings,  and  all  who  are  in  high  station,^  that  we  may 
lead  a  quiet  and  peaceable  life*  in  all  piety  and  chastity'' : 

3.  For  this  is  good  and  acceptable  before  God  our  Saviour, 

4.  Who  will  have  all  men  to  be  saved,^  and  to  come  to  the  know- 
ledge of  the  truth. 

5.  For  there  is  one  God,  and  one  Mediator  of  God  and  men,  the 
man^   Christ  Jesus, 

6.  Who  gave  Himself  a  ransom  for  all,  a  testimony^  in  due 

time,^° 

• 

>  Exhort. 

2  This,  according  to  St.  Chrysostom,  has  reference  to  "  the  daily  worship, 
wherein,  as  the  initiated  know,  prayers  are  made  for  all." 

^  "  The  priest  is,  as  it  were,  father  of  the  entire  world."     St.  Chrysostom. 

^  G.  h  h7rif,o)(f},  in  exalted  station.  "  The  kings  were  not  as  yet  worshippers  of 
God,  but  for  a  long  time  impious  emperors  continued  to  succeed  one  to  another." 
St.  Chrysostom. 

5  The  apostle  points  to  the  advantage  which  the  faithful  derive  from  the  favours 
conferred  by  God  on  civil  rulers  :  "  that  safety  leaves  us  without  solicitude."  St. 
Chrysostom. 

^  G.  (r«/xvdT»T<.  This  term  signifies  grave  and  respectable  demeanour :  but  it  is 
here  explained  by  St.  Chrysostom  of  chastity,  as  rendered  by  the  Vulgate  inter- 
preter. 

■^  This  is  the  Divine  will,  not,  however,  absolutely  and  unconditionally,  since 
we  must  embrace  the  truth,  and  live  accordingly, in  order  to  be  saved.  "Of 
what  truth  ?  Of  faith  in  Him,  for  he  before  said :  command  them  not  to  teach 
otherwise."     St.  Chrysostom. 

^  It  is  as  man  that  He  discharged  the  oifice  of  Mediator,  since  He  could  hum- 
ble Himself  and  suffer  only  in  His  human  nature.  The  second  Divine  Person, 
who  had  assumed  the  human  nature,  gave  dignity  and  value  to  His  sufferings. 
He  is  our  only  Mediator  of  redemption.  "  A  mediator  should  have  something  in 
common  with  both  of  those  between  whom  he  mediates.  As  He  partakes  of  the 
nature  of  man,  because  He  came  unto  men,  so  also  of  that  of  God,  because  He 
comes  from  God."     St.  Chrysostom. 

^  The  death  of  Christ  was  an  evidence  of  the  truth  of  the  Divine  promises  of 
mercy. 

•"  It  was  given  at  the  proper  time,  conformably  to  the  prophecies.  The  text 
and  Vulgate  have  the  plural  number :  but  the  singular  is  more  in  accordance 
with  the  genius  of  the  English  language. 


TO    TIMOTHY.  459 

7.  Whereunto^  I  am  appointed  a  preacher,  and  an  apostle  (I  say 
the  truth  f  I  lie  not),  a  doctor  of  the  Gentiles  in  faith  and  truth. 

8.  I  will,  therefore,  that  the  men  pray  in  every  place,^  lifting 
up  pure*  hands  without  anger  and  disputing. 

9.  In  like  manner  also  the  women  in  comely  apparel,  adorning 
themselves  with  modesty  and  sobriety,*  and  not  with  plaited  hair, 
or  gold,  or  pearls,  or  costly  attire  :^  • 

10.  But  that  which  becometh  women  professing  piety  by  good 
works.^ 

11.  Let  woman  learn  in  silence  with  all  subjection, 

12.  But  I  suffer  not  a  woman  to  teach,^  nor  to  use  authority^ 
over  the  man ;  but  to  be  in  silence.^" 

13.  For  Adam  was  first  formed,  then  Eve." 

14.  And  Adam  was  not  seduced  :^^  but  the  woman  being  seduced 
was  in  transgression.^^ 

15.  Yet  she  shall  be  saved  by  child-bearing,"  if  she^*  continue 
in  faith  and  love,  and  holiness,  with  sobriety.-'^ 

'  For  which  purpose. 

2  G.  P.  "in  Christ."  These  words  are  now  generally  expunged  by  critics, 
as  being  without  support  from  ancient  manuscripts.  They  were  not  read  by  St, 
Chrysostom. 

3  Wherever  they  may  assemble  for  worship,  or  privately. 

''Lit.  "holy;"  but  the  meaning,  as  St.  Chrysostom  observes,  is  pure.  The 
apostle  refers  to  the  ordinary  posture  of  supplicants  ;  and  intimates  that  purity 
of  heart,  and  composure  of  mind,  are  important  dispositions  for  prayer. 

^  The  Greek  term  here  regards  the  prudent  regulation  of  the  whole  exterior, 

^  These  are  not  understood  to  be  absolutely  condemned,  but  modesty  and 
simplicity  of  dress  are  strongly  recommended.     1  Pet.  iii.  3. 

■^  These  last  words  are  referred  by  many  to  the  adoiming  of  themselves. 

^  1  Cor.  xiv.  34.     Publicly  and  authoritatively.  ^  To  lord  it  over. 

'"  It  becomes  females  to  observe  silence  in  public  assemblies.  The  general 
dependence  of  women  is  declared  by  the  apostle  :  yet  it  sometimes  happens  that 
they  hold  the  reins  of  government,  and  exercise  certain  spiritual  prerogatives. 

11  Gen.  i.  27,  The  apostle  infers  the  superiority  of  man,  from  the  fact  that  he 
was  first  created  in  order  to  govern  the  animals,  and  possess  the  earth,  whilst 
Eve  was  subsequently  formed  for  his  society. 

12  By  the  serpent.     He  yielded  to  the  persuasion  of  the  woman.     Gen,  iii.  6. 
1'  She  was  led  to  transgress. 

1*  Her  penalty  is  to  bring  forth  her  offspring  in  pain :  yet  she  will  attain  to 
salvation,  by  the  patient  endurance  of  the  pains  attendant  on  parturition.  This 
is  said  of  the  sex  generally,  as  St.  Chrysostom  remarks.  Faith  and  charity  will 
render  all  who  practise  them  acceptable,  the  matron,  as  well  as  the  virgin. 

15  G,  P.  "they."  Griesbach  notices  the  reading  in  the  singular,  which  is 
found  in  some  manuscripts.  "  Pious  mothers  who  prepare  champions  of  CSrist 
by  the  Christian  education  of  their  children,  will  receive,"  says  St.  Chrysostom, 
"a  great  reward."  ■''  Prudence,  moderation. 


460  THE    FIRST    EPISTLE 


CHAPTER  III. 

He  teaches  Timothy  the  qualifications  of  bishops  and  deacons,  and  how  women  ought  to 
behave.  He  writes  that  Timothy  may  know  how  to  act  in  the  Church,  which  is  the 
pillar  of  truth  ;  and  he  at  the  same  time  extols  the  mystery  of  the  incarnation  of  our 
Lord. 

1.  Faithful  is  the  saying  :  If  a  man  desire  the  office  of  a  bishop/ 
he  desireth  a  good  work.^ 

2.  It  behooveth  therefore  a  bishop  to  be  blameless,  a  husband 
of  one  wife,^  sober,  prudent,  decorous,  chaste,^  hospitable,^  a 
teacher,^ 

3.  Not  given  to  wine,  no  striker,^  but  modest,^  not  quarrelsome, 
not  covetous,  but 

'  Lit.  episcopate. 

2  A  thing  excellent  and  holy. 

"  Tit.  i.  7.  A  man  who  had  been  only  once  married.  See  infra  c.  v.  10.  All 
Christians  could  have  but  one  wife  :  but  no  man  was  to  be  made  bishop  or  priest, 
who  had  been  twice  married.  This  restriction  was  placed  by  the  apostle,  that 
men  might  not  be  selected  whose  repeated  marriages  gave  reason  to  suppose  them 
to  be  subject  to  strong  sensual  inclinations. .  In  the  state  of  society  at  that  period, 
it  was  difficult  to  find  a  sufficient  number  of  competent  candidates  for  the  ministry 
among  persons  who  had  never  been  married.  Winer  (Grammar,  |  17)  shows, 
that  if  the  apostle  meant  to  require  that  the  bishop  should  be  married,  he  should 
have  simply  said  so,  or  said  that  he  should  have  a  wife.  By  saying  "  the  husband 
of  one  wife,"  he  evidently  designed  to  put  a  restriction  to  which  others  are  not 
subject.  St.  Chrysostom  thinks  that  in  the  actual  state  of  the  world,  at  that 
time,  the  apostle  used  wise  condescension  in  allowing  mari-ied  men  to  be  pro- 
moted to  the  sacred  ministry.  "  Pie  does  not  say  this,  as  if  enacting  a  law,  so 
that  it  should  be  unlawful  to  be  without  a  wife,  but  to  prevent  excess,  for  among 
the  Jews  it  was  permitted  to  marry  twice,  and  to  have  two  wives  at  once."  He 
further  observes  :  "  some  say  that  he  indicates  one  free  from  a  wife  :  but  if  such 
be  not  the  case,  he  who  has  a  wife  may  be  as  one  who  has  not ;  and  he  rightly 
permitted  it  at  that  time  conformably  to  the  actual  state  of  things." 

4  These  two  terms  are  believed  to  be  two  interpretations  of  the  one  word : 
x,5«r^/ov,  which  is  literally  rendered:  "ornatum."  It  here  signifies  of  comely 
deportment. 

5  The  necessity  of  the  exercise  of  this  virtue  was  great  in  ancient  times,  when 
there  were  few,  if  any,  inns. 

^  Lit.  "instructive."  Disposed,  ready  to  impart  instruction  in  the  doctrines 
and  duties  of  Christianity. 

'  Not  a  man  of  violence,  ready  to  strike.  The  frequency  of  self-indulgence  and 
violence  at  that  time  gave  occasion  to  these  specifications.  The  apostle  required 
the  candidates  for  the  ministi-y  to  be  at  least  free  from  the  prevailing  vices. 
G.  P.'add:  "not  greedy  of  filthy  lucre  ;"  but  the  corresponding  Greek  term  is 
rejected  by  critics.  It  is  not  found  in  the  most  ancient  manuscripts,  although 
St.  Chrysostom  read  it.     It  seems  to  have  been  borrowed  from  v.  8. 

*  Gentle,  conciliatory,  reasonable. 


TO     TIMOTHY.  '  461 

4.  Ruling  well  his  own  house,  having  his  children  in  subjection 
with  all  chastity.^ 

5.  But  if  a  man  know  not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  church  of  God  ? 

6.  Not  a  neophyte,^  lest  puifed  up,^  he  fall  into  the  judgment 
of  the  devil/ 

7.  Moreover  he  ought  to  have  a  good  testimony  from  those  who 
are  without,*  that  he  may  not  fall  into  reproach,  and  the  snare  of 
the  devil.'' 

8.  Deacons''  in  like  manner  chaste,^  not  double-tongued,^  not 
given  to  much  Avine,  not  greedy  of  filthy  lucre  : 

9.  Holding  the  mystery  of  the  faith  in  a  pure  conscience. ^° 

10.  And  let  these  also  be  first  proved :"  and  so  let  them  minis- 
ter,^^  being  charged  with  no  crime. 

11.  Women^^  in  like  manner  chaste,"  not  slanderers,"  sober, 
faithful  in  all  things. 

'  G.  o-ifAtdTino;.  P.  "gravity."  It  signifies  such  demeanour  as  commands 
respect.     It  is,  however,  explained  by  St.  Chrysostom,  of  chastity. 

2  A  recent  convert,  as  it  were  a  new  plant  in  the  garden  of  the  Church. 

3  G.  TW4>aS-s)?.  V.  in  superbiam  elatus.  "  PuflFed  up"  sufiiciently  expresses 
the  meaning.  "  If  before  he  is  a  disciple,  he  is  quickly  made  a  teacher,  he  may 
become  arrogant ;  if  before  he  learn  to  obey,  he  is  made  a  ruler,  he  will  be  puffed 
up."     St.  Chrysostom. 

*  "The  condemnation  under  which  the  devil  fell,  on  accountof  his  pride."  St. 
Chrysostom. 

5  His  reputation  even  among  the  heathens  should  be  fair. 

fi  A  man  of  suspected  character  is  likely  to  fall  into  crime,  the  devil  persuading 
him  that  his  virtue  does  not  avail  him. 

■^  St.  Chrysostom  observes  that  "  omitting  the  order  of  priests,  he  passes  to 
speak  of  the  deacons,  because  there  is  no  great  difference  between  priests  and 
bishops,  since  priests  also  are  empowered  to  teach  and  preside  in  the  church :  so 
that  what  he  says  of  bishops,  Suits  priests  likewise,  for  they  excel  only  by  the 
power  of  ordaining,  in  which  respect  only  they  have  the  advantage  of  priests." 
This  is  said  without  prejudice  to  their  governing  power  or  jurisdiction. 

^  G.  a-iuvoui:,  grave,  respectable,  chaste. 

^  Deceitful,  dissembling. 

'"  Believing,  and  living  according  to  their  belief. 

"  He  wishes  them  to  be  exercised  for  a  time  in  lesser  offices,  and  diligently 
examined. 

'2  The  Greek  term  means  :  let  them  act  as  deacons. 

13  From  the  connexion  in  which  they  are  mentioned,  it  may  be  inferred  that 
they  were  devoted  to  sacred  ofiices,  such  as  the  instruction  of  females  in  the 
Christian  doctrine.  "  He  here  speaks  of  those  who  had  the  office  of  deaconess." 
St.  Chrysostom. 

"  Grave. 

'5  The  apostle  points  out  a  vice  from  which  even  those  who  profess  piety  are 
seldom  free. 


462  THE     FIRST     EPISTLE 

12.  Let  deacons  be  husbands  of  one  wife,  wlio  rule  well  tlieir 
children  and  their  own  houses.^ 

13.  For  they  Avho  have  ministered  well,  shall  purchase  for  them- 
selves a  good  degree,^  and  much  confidence  in  the  faith,^  which  is 
in  Christ  Jesus. 

14.  These  things  I  write  to  thee,  hoping  to  come  to  thee  shortly. 

15.  But  if  I  tarry  long,  that  thou  mayst  know  how  thou  oughtest 
to  act  in  the  house  of  God,  which  is  the  Church  of  the  living  God, 
a  pillar  and  ground  of  the  truth.^ 

16.  And  confessedly  great  is  the  mystery  of  piety,^  which^  was 
manifested  in  the  flesh,^  was  justified  in  spirit,^  appeared  to 
angels,^  hath  been  preached  to  the  Gentiles,  believed  in^°  the 
world,  assumed  in  glory." 


CHAPTER  IV. 

He  foretells  that  some  will  teach  false  doctrine,  especially  concerning  marriage  and  meats  : 
and  he  warns  the  disciple  to  disregard  vain  speculations,  and  devote  himself  to  jnety, 
which  is  more  advantageous  than  corporal  exercise  :  and  although  he  be  young,  to  he  a 
pattern  for  others. 

1.  Now  the  Spirit^^  manifestly  saith,  that  in  the  last  times^^some 

'  No  married  men  were  to  be  promoted  to  orders,  who  did  not  evince  prudence 
and  zeal  in  their  domestic  management.  The  apostle  evidently  speaks  of  their 
children  previously  born.  He  is  treating  expressly  of  those  who  are  to  be 
ordained :  he  is  not  giving  rules  how  they  are  to  act  after  ordination. 

'^  Promotion  to  a  higher  order. 

"  They  will  be  encouraged  to  undertake  whatever  may  promote  it. 

*  The  Church  is  so  called  because  it  supports  and  maintains  the  truth,  God 
always  dwelling  in  her,  and  enlightening  her. 

^  The  mystery  which  is  proposed  to  our  veneration :  to  t«,-  suo-s/^sfac  /uva-Tvpiov. 

^  G.  P.  "God."  The  reading  of  the  Vulgate  is  supported  by  the  Cambridge 
manuscript,  by  the  Syrian,  Ethiopic,  and  Armenian  versions,  and  by  the  Latin 
fathers  generally.  Baumgarten-Crusius  declares  his  preference  for  it.  The 
other  reading,  although  ancient,  is  probably  by  way  of  interpretation.  It  is 
found  in  St.  Chrysostom. 

■^  By  the  incarnation  of  the  Son  of  God. 

^  Vindicated  by  Divine  gifts,  prophecy,  sanctification,  and  other  graces,  which 
manifest  its  reality. 

^  The  angels  were  made  conscious  of  it  at  the  moment  of  its  fulfilment. 

'0  Throughout. 

"  The  glorious  ascension  of  our  Lord  is  the  grand  consummation  of  this  mys- 
tery. 

'^  The  Divine  Spirit,  under  whose  guidance  he  wrote. 

"  2  Tim.  iii.   I;  2  Peter  iii.  3;  Jude  18.     The  whole  period  of  the  Christian 


TO    TIMOTHY.  463 

will  depart  from  the  faith,  giving  heed  to  spirits  of  error/  and  to 
doctrines  of  devils,^ 

2.  Speaking  lies  in  hypocrisy,^  and  having  their  conscience 
seared,'* 

3.  Forbidding  to  marry,*  to  abstain'^  from  meats,  which  God 
hath  created^  to  be  received  with  thanksgiving  by  the  faithful,  and 
by  those  who  know  the  truth.^ 

4.  For  every  creature  of  God  is  good,^  and  nothing,  which  is 
received  with  thanksgiving,  is  to  be  rejected : 

5.  For  it  is  sanctified^"  by  the  word  of  God  and  prayer, 

6.  Proposing  these  things  to  the  brethren,  thou  shalt  be  a  good 
minister"  of  Christ  Jesus,  nourished  with  the  words  of  faith,  and 
of  the  good  doctrine  to  which  thou  hast  attained : 

7.  But  avoid  foolish^^  and  old  wives'  fables :  and  exercise  thy- 
self to  piety. ^^ 


dispensation  is  so  called  in  reference  to  the  previous  dispensations.  "  He  speaks 
of  the  Manicheans,  and  Eneratites,  and  Marcionites,  and  all  that  class."  St. 
Chrysostom. 

1  G.  TTkciiiotc.  P.  "seducing  spirits."  Several  manuscripts  and  fathers  quoted 
by  Bengel  have  the  Vulgate  reading  TrKavn;,  which  is  more  in  the  usual  style  of 
the  sacred  writers,  and  in  accordance  with  the  following  words. 

2  Doctrines  of  demoniacal  origin. 

^5  These  false  teachers  were  at  the  same  time  hypocrites,  teaching  wJiat  they 
did  not  believe,  and  aifecting  severity  of  life,  which  their  conduct  did  not  exhibit. 
'  What  they  falsely  assert,  not  through  ignorance,  not  as  not  knowing,  but  they 
lie  hypocritically,  knowing  indeed  the  truth,  and  having  their  conscience  seared 
with  a  hot  iron,  their  lives  being  wicked."     St.  Chrysostom. 

■*  Insensible. 

^  Condemning  marriage  as  unlawful.  "What  then?  Do  not  we,  you  say,  for- 
bid marriage?  We  do  not  forbid  those  who  desire  to  marry :  God  forbid!  but 
we  exhort  to  virginity  those  who  are  unwilling  to  marry."     St.  Chrysostom. 

6  Commanding  to  abstain  from  meats,  as  things  unlawful.  The  verb  signifying 
to  command  must  necessarily  be  understood. 

^  The  Manicheans  denied  that  meats  were  created  by  God:  and  said  that  they 
were  produced  by  the  evil  principle. 

*  These  two  phrases  are  equivalent. 

s  God  in  the  beginning  declared  all  creatures  good.  They  are  perverted  by 
human  depravity.  "In  saying:  '  creature  of  God  ;'  he  included  all  meats :  and 
he  thus  uproots  the  heresy  of  those  who  alleged  the  existence  of  increated  matter, 
of  which  these  were  foi'med."     St.  Chrysostom. 

'0  Its  use  is  lawful  and  holy,  when  the  Divine  blessing  is  invoked. 
"  Lit.  "deacon." 

'2  G.  P.  "profane."  Superstitious.     Supra  i.  4;  2  Tim.  ii.  23;  Tit.  iii.  9. 

^^  Devote  thyself  to  pious  works. 


464  THE     FIRST     EPISTLE 

8.  For  bodily  exercise  is  somewhat  useful  :^  but  piety  is  profi- 
table for  all  things,  having  the  promise  of  the  life  that  now  is,^  and 
of  that  which  is  to  come. 

9.  Faithful  is  the  saying,  and  worthy  of  all  acceptance.^ 

10.  For  we'*  labour  for  this,  and  we  are  reproached,^  because*' 
we  hope  in  the  living  God,  who  is  Saviour  of  all  men,  especially  of 
the  faithful. 

11.  These  things  command  and  teach. 

12.  Let  no  man  despise  thy  youth  f  but  be  an  example  of  the 
faithful  in  word,  in  conduct,  in  charity,^  in  faith,  in  chastity.^ 

13.  Until  I  come,  apply  to  reading,  to  exhortation,  and  to  doc- 
trine.'" 

14.  Neglect  not  the  grace,  which  is  in  thee,"  which  was  given 
thee  by  prophecy^  with  imposition  of  ha^nds  of  the  priesthood.'^ 

15.  Meditate  on  these  things,  be"  in  these  things,  that  thy  ad- 
vancement may  be  manifest  to  all. 

*  The  gymnastic  exercises  serve  to  increase  bodily  strength. 

2  The  general  promises  of  peace  and  happiness  to  the  good  include  this  life. 
^  This  appears  to  be  in  confirmation  of  what  precedes. 

*  G.  P.  "  both."  This  is  wanting  in  the  Alexandrian,  Vatican,  and  Cambridge 
manuscripts,  and  in  the  Syriac,  Arabic,  Coptic,  and  Armenian  versions. 

*  G.  cviiS'i^ofAi^i..  V.  maledicimur.  We  labour  amidst  reproaches  and  ca- 
lumnies. 

s  Their  hope  animated  them  to  labour,  and  suffer  patiently. 

■^  Act  so  that  no  one  may  despise  you  on  account  of  your  youth.  "  As  long  as 
you  exhibit  consistency  of  conduct,  no  one  will  despise  you  for  your  age,  but  you 
will  be  admired  the  more."     St.  Chrysostom. 

^  G.  P.  "in  spirit."  Five  of  the  chief  manuscripts,  the  ancient  versions,  and 
the  fathers  generally  have  not  these  words,  which  are  now  cancelled  by  critics. 

3  Perfect  chastity— abstinence  from  all  sensual  pleasures  even  in  the  married 
state — appears  to  have  been  required  of  the  sacred  ministers,  especially  of  bishops, 
from  the  commencement.  Although  this  is  not  clear  from  the  Scriptures,  it  is 
fairly  presumed  from  the  general  discipline  of  the  Church,  which  can  scarcely 
have  been  introduced  after  the  age  of  the  apostles. 

'0  The  teaching  of  others. 

"  The  gift  attached  to  his  office. 

'2  Some  prophet  directed  his  elevation  to  the  episcopate. 

"*  This  signifies  the  assembly  of  presbyters,  which  name  was  then  applied  to 
bishops.  They  concurred  with  the  apostle  in  laying  hands  on  Timothy.  It  has 
always  been  customary  for  two  bishops  to  concur  with  the  consecrator  in  the  conse- 
cration of  a  bishop,  unless  necessity  existed  for  dispensing  with  this  ceremony.  All 
the  priests  present  at  an  ordination  perform  the  imposition  of  hands,  although 
the  bishop  alone  ordains  the  candidate.  "  He  speaks  here  not  of  priests,  but  of 
bishops,  for  the  priests  did  not  ordain  a  bishop."     St.  Chrysostom. 

'■'  Be  engaged  in  them. 


TO    TIMOTHY.  465 

16.  Take  heed  to  thyself/  and  to  the  doctrine  :^  be  earnest  in 
them.  For  doing  this,  thou  shalt  save  both  thyself,  and  those 
who  hear  thee. 


CHAPTER  V. 

He  teaches  how  aged  men  and  women,  and  young  women,  are  to  be  governed,  and  espe- 
cially ividoivs,  either  young  or  advanced  in  age,  and  specifies  the  qualifications  which 
they  should  have  in  order  to  be  chosen  for  religious  offices.  Priests  properly  dis- 
charging their  office  should  be  dottlly  honoured.  Timothy  should  not  easily  receive 
an  accusation  against  a  priest;  but  he  should  rebuke  public  offenders.  He  should 
observe  these  rules,  and  lay  hands  quickly  on  no  one.  He  should  use  wine  in  a  small 
quantity.     The  apostle  finally  treats  of  various  sins. 

1.  Rebuke  not  an  aged  man,^  but  entreat,  as  a  father  :*  young 
men,  as  brothers : 

2.  Old  women,   as  mothers :    young  women,    as  sisters  in  all 
chastity  -J 

3.  Honour  widows,  who  are  widows  indeed.^ 

4.  But  if  any  widow  hath  children,  or  grandchildren,  let  her^ 


^  Attention  to  himself — to  his  spiritual  proficiency — is  especially  necessary  for 
him  whose  office  is  that  of  teacher  in  the  Church.  If  he  neglect  himself,  his  teach- 
ing will  be  generally  without  effect,  for  hearers  are  little  moved  by  words,  when 
unsupported  by  example.  Besides,  what  would  it  avail  him  to  gain  multitudes 
to  Christ,  if  he  lose  his  own  soul?  "He  said  happily:  'thyself;'  for  he  who 
is  nourished  with  the  words  of  doctrine,  is  the  first  to  derive  advantage  from 
it,  for  whilst  exhorting  others,  he  himself  is  moved  to  compunction."  St.  Chry- 
sostom. 

2  The  instruction  of  others. 

3  Lit.  "presbyter."  Here,  however,  it  means  an  aged  man,  which  is  its  pri- 
mary signification.  "Does  he  speak  here  of  the  priestly  dignity?  I  think  not, 
but  of  any  old  man."     St.  Chrysostom. 

*  As  addressing  a  father.  Such  is  the  respect  due  to  age,  that  the  apostle 
desired  a  bishop  to  treat  an  aged  man  as  a  father. 

5  This  is  added  as  a  necessary  precaution,  lest  spiritual  affection  be  changed 
insensibly  into  carnal.  "  Since  he  gives  these  instructions  to  Timothy,  let  each 
one  consider  how  he  should  conduct  himself,  so  as  to  afford  no  cause  of  suspicion, 
or  shadow  of  pretext,  to  such  as  wish  to  calumniate."     St.  Chrysostom. 

8  Living  chastely,  and  having  no  intention  to  pass  to  second  nuptials. 

'  G.  P.  "them." 

30 


466  THE    FIRST    EPISTLE 

learn  first  to  regulate^  lier  own  house,  and  to  make  a  return  of 
duty  to  her  parents  :^  for  this  is^  acceptable  before  God. 

5.  But  let*  her  who  is  a  widow  indeed,  and  desolate,^  trust  in 
God,  and  continue  in  supplications  and  prayers  night  and  day : 

6.  For  she  that  is  given  to  pleasure,  living®  is  dead. 

7.  And  command  this,^  that  they  be  blameless. 

8.  But  if  any  one*  have  not  care  of  his  own,^  and  especially 
of  those  of  his  household,^"  he  hath"  denied  the  faith,  and  is  worse 
than  an  infidel.-'^ 

9.  Let  a  widow,  not  less  than  sixty  years  of  age,  be  chosen,^^ 
"who  hath  been  wife  of  one  man, 

10.  Having  testimony"  for  good  works,  if  she  have  brought  up 
children, ^^  if  she  have  exercised  hospitality,  if  she  have  washed 
the  feet  of  saints,^®  if  she  have  relieved  the  afflicted,  if  she  have 
diligently  followed  every  good  work. 

11.  But  avoid^^  the  younger  widows :  for  when  they  have  grown 
wanton  in^*  Christ,  they  will  marry, 


'  G.  iva-iliih.     V.  regere.     P.  "  to  show  piety  at  home."     It  seems  to  mean,  to 
regulate  her  family  piously,  to  make  piety  reign  in  it  by  her  example  and  influ- 
ence.    Some,  however,  understand  it  of  the  performance  of  duties  towards  her 
family,  especially  her  parents,  and  consider  it  equivalent  to  the  following  phrase. 
2  For  their  care  in  infancy  and  youth. 

'^  G.  P.  "good  and."  These  words  are  now  expunged,  on  the  general  evi- 
dence of  manuscripts  and  versions,  as  Baumgarten-Crusius  testifies.  They  are 
not  found  in  St.  Chrysostom. 

■*  G.  P.  have  the  indicative  mood,  which  was  in  the  manuscript  of  St.  Chry- 
sostom. 

5  Who  has  made  herself  solitary. 
^  Whilst  in  life,  she  is  spiritually  dead. 
7  G.  P.  "these  things." 

*  This  is  understood  of  any  one  nearly  related  to  an  indigent  widow. 
^  Of  his  near  relations. 

'°  Those  whose  close  relationship  makes  them  inmates  of  his  dwelling. 
"  Practically. 

'2  Who  often  fulfils  faithfully  natural  duties  to  his  kindred. 
'^  For  religious  functions,  as  deaconess. 
•''  Bearing  a  character. 
'5  Well. 

'®  This  act  of  attention  to  travellers  was  practised  by  females  in  the  East,  the 
feet  easily  contracting  dust,  as  sandals  were  worn.  The  practice  of  this  kind- 
ness towards  the  faithful,  especially  the  ministers  of  religion,  was  deemed  a 
recommendation. 

"  Do  not  engage  them  in  religious  functions  by  a  permanent  bond. 

'^  G.  P.  "  against."     The  meaning  seems  to  be,  that  after  their  dedication  by 


TO     TIMOTHY.  467 

12.  Having  damnation,  because  tliej  have  made  void  the  former 
faith.  1 

13.  And  withal  idle  also,  they  learn^  to  go  about  the  houses  : 
not  only  idle,  but  even  talkative,  and  meddlesome,  speaking  things 
which  they  ought  not. 

14.  I  will,  therefore,^  that  the  younger''  marry,  bear  children, 
be  housewives,^  give  no  occasion  to  the  adversary^  for  reproach. 

15.  For  already  some  are  turned  aside  after  Satan.'' 

16.  If  any  believer  have  widows,*  let  him  supply  them,  and  let 
not  the  Church  be  burdened ;  that  it  may  have  sufficient  for  those 
who  are  widows  indeed.^ 

17.  Let  priests^"  who  rule  well,  be  esteemed  worthy  of  double 
honour :"  especially  those  who  labour  in  word  and  doctrine. 

18.  For  the  Scripture  saith :  "  Thou  shalt  not  muzzle  an  ox 
that  treadeth  out  the  corn."^  And  :  "  The  labourer  is  worthy  of 
his  hire."^^ 


vow  to  Christ,  they  may  fall  into  temptations  of  wantonness.  "What  means, 
'  when  they  have  grown  wanton  ?'  When  they  have  become  lascivious ;  when 
they  have  given  themselves  to  pleasure.  He  calls  the  covenant  the  truth  and 
the  faith,  as  if  he  said :  they  have  proved  false  to  Him,  they  have  made  void 
and  violated  their  engagements."  St.  Chrysostom.  "It  should  seem,"  says 
Bloomfield,  "that  these  x^fj-i  engaged  themselves  to  the  performance  of  certain 
duties  inconsistent  with  the  married  state,  and  that  a  promise  (or  vow)  of  re- 
maining single  was  expected  of  them,  on  being  entered  on  the  list." 

•  "The  most  rational  interpretation  seems  to  be  that  of  the  ancients,  and 
some  eminent  moderns,  who  explain,  '  to  the  breaking  of  their  promise,  or  vow 
of  remaining  unmarried.'  "     Bloomfield. 

2  They  are  wont. 

'  He  speaks  by  indulgence,  not  commanding,  and  having  in  view  the  dangers 
to  which  they  are  exposed.     1  Cor.  vii.  8. 

<  P.  "women."  "It  is  strange,"  says  Bloomfield,  "that  our  common  version 
and  Benson  should  render  '  younger  women,'  when  both  the  ancients  and  almost 
all  moderns  are  agreed  that  it  can  only  mean  the  younger  widows,  of  whom  the 
context  speaks." 

5  G.  (i\K.(,Sia-7rcTiiv ,  manage  their  domestic  affairs. 

6  The  enemy  of  the  Christian  faith. 

'  Have  relinquished  the  holy  state  which  they  had  embraced. 

8  His  near  relatives. 

9  Entirely  destitute  of  friends, 
'o  Priests,  or  bishops. 

"  Respect  and  maintenance. 
'2  Deut.  XXV.  4 ;  1  Cor.  ix.  9. 
'3  Matt.  X.  10  ;  Luke  x.  7. 


468  THE    FIRST    EPISTLE 

19.  Against  a  priest^  receive  not  an  accusation,  unless  with^ 
two  or  three  witnesses. 

20.  Those  who  sin^  rebuke  before  all,  that  the  rest  also  may 
have  fear. 

21.  I  charge  thee  before  God,  and  Christ  Jesus,  and  the  elect 
angels,'*  that  thou  observe  these  things  without  prejudice,  doing 
nothing  through  partiality.* 

22.  Impose  hands''  quickly  on  no  man,  nor  be  partaker  of  other 
men's  sins.^     Keep  thyself  chaste.* 

23.  Do  not  still  drink  water,^  but  use  a  little  wine  for  thy  sto- 
mach's sake,  and  thy  frequent  infirmities. 

24.  Some  men's  sins  are  manifest,  going  before  to  judgment  :^° 
and  some  also  they  follow  after. 

25.  In  like  manner  also  the  good  works  are  manifest ;  and  those 
which  are  otherwise,  cannot  be  hid." 


1  St.  Chrysostom  understands  the  Greek  term  here  of  age  rather  than  of 
ofBce,  because  young  men  are  more  likely  to  sin  than  aged  men. 

2  Supported  by  the  testimony  of.  This,  of  course,  is  an  ordinary  rule  to  be 
observed  as  to  facts  admitting  of  such  testimony.  In  all  courts  some  facts  are 
received  on  the  testimony  of  one  individual  of  unimpeachable  character,  when 
circumstances  corroborate  it. 

3  Notorious  delinquents.     It  would  be  improper  to  expose  secret  offenders. 

••  The  mention  of  the  holy  angels,  in  conjunction  with  God  and  Jesus  Christ, 
shows  that  they  are  conscious  of  what  passes  here  below.  Although  not  omni- 
scient, they  know  in  God  Vhat  regards  the  salvation  of  men,  in  promoting  which 
they  act  an  important  part. 

*  In  exercising  the  office  of  judge,  a  bishop  especially  should  avoid  all  bias. 

^  In  ordination.  "  He  terrifies  Timothy,  then  having  said  this,  he  passed  to 
that  which  was  most  of  all  necessary,  and  on  which  the  well-being  of  the  Church 
depends,  namely,  ordination."     St.  Chrysostom. 

■^  By  hasty  ordinations.  To  promote  rashly  candidates  to  the  ministry  is  to  be 
partaker  of  the  sins  which  they  have  committed,  and  which  render  them  un- 
worthy ;   and  of  the  sins  which  they  may  commit  by  abusing  sacred  things. 

^  This  is  justly  regarded  as  a  command  to  observe  perfect  chastity. 

^  Do  not  drink  water  only.  The  fervour  of  Timothy  induced  him  to  practise 
total  abstinence.  St.  Paul  wished  him  to  use  wine,  on  account  of  his  delicate 
health,  but  sparingly.  "  Since  he  commanded  a  man  so  devoted  to  fasting,  and  so 
long  using  water,  that  he  fell  sick,  and  seriously  so,  to  keep  himself  chaste,  and 
he  did  not  reject  the  admonition,  much  more  should  we,  when  we  receive  an  ad- 
monition from  any  one,  not  be  displeased."     St.  Chrysostom. 

'o  This  may  have  reference  to  those  who  are  candidates  for  orders.  Those 
whose  misconduct  is  notorious  are  easily  judged;  but  the  unworthiness  of  others 
may  not  be  at  once  known. 

"  For  a  long  time. 


TO    TIMOTHY.  469 


CHAPTER  VI. 

Let  servants  obey  their  masters,  whether  believers  or  unbelievers  ;  those  tvho  teach  other- 
wise are  to  be  avoided.  He  points  out  the  evil  of  avarice,  and  exhorts  Timothy  to 
shun  it,  and  embrace  the  Christian  virtues,  conformably  to  the  faith  which  he  pro- 
fessed in  baptism,  and  to  observe  these  precepts  to  the  end.  He  tells  him  to  warn  the 
rich  to  shun  pride,  and  to  encourage  them  to  practise  almsgiving. 

1.  Let  as  many  as  are  servants  under  yoke^  count  their  masters 
as  worthy  of  all  honour,  lest  the  name  and  doctrine  of  the  Lord^ 
be  blasphemed.^ 

2.  But  let  those  who  have  believing^  masters  not  despise  them 
because  they  are  brethren  :^  but  serve  them  the  rather,  because 
they  are  faithful  and  beloved,  who  are  partakers  of  the  benefit.^ 
Teach  these  things  and  exhort.'' 

3.  If  any  man  teach  otherwise,  and  consent  not^  to  the  sound 
words  of  our  Lord  Jesus  Christ,  and  to  that  doctrine  which  is 
according  to  piety, 

4.  He  is  proud,  knowing  nothing,  but  languishing  about  ques- 
tions and  strifes  of  words :  from  which  arise  envy,  contentions,' 
blasphemies,  evil  suspicions, 

'  Bondage  is  likened  to  a  yoke,  which  presses  on  the  necks  of  the  servants. 

2  G.  P.  "  of  God."  The  two  manuscripts  of  Clei-mont  and  St.  Germain  have 
the  Vulgate  reading.     St.  Chrysostom  has  the  common  Greek  reading. 

^  If  Ctristian  slaves  treated  their  masters  disrespectfully,  the  enemies  of 
Christianity  would  blaspheme  Cueist  as  encouraging  by  His  doctrine  insubordi- 
nation. The  apostle  points  to  this  result  as  one  which  should  influence  the  con- 
duct of  those  who  are  zealous  for  the  Divine  honour. 

''  Whose  masters  are  Christians. 

^  Having  a  common  faith,  which  puts  them  on  an  equality  in  spiritual  things, 
servants  might  be  led  to  indulge  a  familiarity,  implying  contempt. 

fi  This  seems  to  designate  the  masters.  The  service  rendered  to  them  is  a 
benefit  in  return  for  the  protection  and  maintenance  of  their  slaves.  "Greater 
benefits  are  conferred  by  masters  on  their  slaves,  than  by  domestics  on  masters, 
for  they  spend  their  money  to  procure  for  those  the  necessaries  of  life  and  clothing, 
and  are  solicitous  to  provide  for  all  their  wants :  so  that  the  masters  perform 
greater  service  for  them :  whic^  he  intimates,  saying  that  they  who  receive  in 
return  your  service  are  faithful  and  beloved,  they  labour,  and  suffer  distress  for 
your  repose  ;  should  they  not  receive  much  honour  from  their  domestics  ?"  St. 
Chrysostom. 

■^  In  this  spirit. 

^  Lit.  "  accede  not  to." 

9  Both  terms  are  in  the  singular  in  the  text,  but  in  the  plural  in  the  Vulgate. 


470  THE    FIRST    EPISTLE 

5.  Conflicts  of  men  corrupt  in  mind,  and  who  are  destitute  of 
the  truth,  thinking  piety  to  be  gain.-^ 

6.  But  piety  with  sufficiency^  is  great  gain.^ 

7.  For  we  brought  nothing  into  this  worki  :'*  it  is  clear^  that  we 
can  carry  nothing  out. 

8.  But  having  food  and  clothing,''  with  these  let  us  be  content. 

9.  For  they  who  will  become  rich,  fall  into  temptation,  and  into 
the  snare  of  the  devil,^  and  many  useless^  and  hurtful  desires, 
which  drown  men  in  ruin  and  perdition. 

10.  For  the  love  of  money  is  the  root  of  all  evils  f  which  some 
desiring  have  erred  from  the  faith,  and  have  entangled  themselves 
in^°  many  sorrows. 

11.  But  thou,  0  man  of  Grod,"flee  these  things  :  and  follow  after^ 
justice,  piety,  faith,  charity,  patience,  meekness. 

12.  Fight  the  good  fight  of  faith,^^  lay  hold  on  eternal  life," 

'  Making  it  a  matter  of  interested  speculation.  G.  P.  "  from  such  withdraw 
thyself."  The  four  Uncial  manuscripts,  including  the  Alexandrian,  omit  these 
words,  which  are  rejected  by  Lachmann.     They  are  found  in  St.  Chrysostom. 

^  G.  durufix.fi ug.  P.  Contentment.  Macknight,  following  the  Vulgate,  renders 
it  "a  competency." 

^  Spiritually,  and  with  reference  to  eternity.  A  moderate  portion  of  the  goods 
of  this  world  is  necessary  for  subsistence :  but  piety  is  true  wealth,  because  it 
makes  the  soul  satisfied  under  every  visitation  of  Providence,  and  prepares  her 
for  bliss  hereafter. 

"  Jobi.  21;   Eccl.  v.  14. 

*  G.  S'fjKov.     V.  haud  dubium. 
^  Prov.  xxvii.  26. 

■^  G.  P.  "  a  snare."  The  words  "  of  the  devil"  are  found  in  three  Uncial,  and 
several  other  manuscripts,  and  in  several  Greek  and  Latin  interpreters,  as  well 
as  in  the  Vulgate.  St.  Chrysostom  has  them.  Similar  phrases  occur  elsewhere 
in  these  epistles,  c.  iii.  7  ;  Ep.  ii.  c.  ii.  26.  Without  these  words  the  sense  is 
imperfect,  in  the  judgment  of  Baumgarten-Crusius. 

*  G.  dvofiTov;.  P.  "  foolish."  The  Vulgate  reading  dvovinov;  is  found  in  many 
cursive  manuscripts.  It  may  be  inferred  from  the  interpretation  of  St.  Chrysos- 
tom that  he  had  both  readings,  which  is  asserted  also  by  Beugel  of  St.  Cyril  of 
Alexandria. 

9  This  general  expression  must  not  be  taken  absolutely,  since  many  evils  spring 
from  other  sources. 

10  Or  "  pierced  themselves  with."  "  These  desires  are  thorns,  and  as  when 
one  handles  thorns,  he  pierces  his  hands  and  wounds  them,  similar  will  be  the 
result,  if  one  yields  to  these  desires;  he  will  wound  his  soul."     St.  Chrysostom. 

'•  Devoted  to  the  holy  ministry. 

'^  Practise  with  zeal. 

'^  The  metaphor  is  taken  rather  from  an  agonistic  struggle  in  the  games :  but 
it  is  difficult  to  express  it. 

'**  This  is  a  continuation  of  the  same  metaphor.  Timothy  is  exhorted  to  secure 
the  prize. 


TO    TIMOTHY.  471 

whereunto  thou  art^  called,  and  thou  hast  confessed  a  good  confes- 
sion^ before  many  witnesses. 

13.  I  charge  thee  before  God,  who  quickeneth  all  things,  and 
Chkist  Jesus,  who  gave  testimony  under  Pontius  Pilate,  a  good 
confession,^ 

14.  That  thou  keep  the  commandment^  without  spot,  blameless, 
until  the  coming^  of  our  Lord  Jesus  Christ, 

15.  Whom*'  in  due  time  the  blessed  and  only  Potentate,^  the 
King  of  kings,  and  Lord  of  lords,  will  show  : 

16.  Who  alone  hath  immortality,  and  dwelleth  in  light  unap- 
proachable :  whom  no  man  hath  seen,  but  neither  can  he  see  :*  to 
whom^  honour  and  empire  everlasting.     Amen. 

17.  Charge  the  rich  of  ^°  this  world  not  to  be  high-minded,  nor 
to  trust  in  uncertain"  riches,  but  in  the  living  God  (who  giveth^^us 
all  things  abundantly  to  enjoy)^^ 

18.  To  do  good,  to  become  rich  in  good  works,  to  give  easily,  to 
communicate," 


'  G.  P.  "also."  This  conjunctioa  is  now  generally  omitted,  it  being  without 
support  from  the  ancient  manuscripts. 

2  This  is  a  Hebraism,  signifying:  "  Thou  hast  made  a  good  profession  of  the 
faith." 

^  This  likewise  is  a  Hebraism.  The  testimony  which  He  bore  was  the  pro- 
fession which  He  made,  that  He  was  the  Son  of  God.  Matt,  xxvii.  11;  John 
XYiii.  33,  37. 

*  The  faith  and  ministry.  He  is  said  to  keep  the  commandment  unblemished 
and  blameless,  when  he  proves  such  in  announcing  the  true  doctrine:  "  contract- 
ing no  stain  either  in  regard  to  dogmas  or  conduct."     St.  Chrysostom. 

5  Lit.  "manifestation." 

^  G.  P.  "  which."     Such  was  the  reading  of  St.  Chrysostom. 

''  G.  (fyvas-Txc.     Apoc.  xvii.  14 ;  xix.  16. 

^  With  the  eyes  of  the  body.     John  i.  18  ;  1  John  iv.  12. 

9  Belong. 

1°  G.  P.  "in."  Two  Uncial  manuscripts  with  the  Syriac,  Coptic,  and  Sahidic 
versions,  have  the  Vulgate  reading.    St.  Chrysostom  has  that  of  the  common  text. 

"  Luke  xii.  15.     Lit.  "  in  the  uncertainty  of  riches." 

'2  G.  P.  "richly."  The  order  of  words  in  the  Vulgate  is  supported  by  the  ancient 
manuscripts,  and  is  now  generally  admitted. 

"^  His  Providence  supplies  all  our  wants.  To  the  rich  He  gives  abundance, 
and  even  to  the  poor  He  furnishes  support ;  the  rich  being  His  agents  for  this 
purpose.  Whenever  any  suffer  extreme  want,  it  is  to  be  ascribed  to  the  unfaith- 
fulness of  those  who  were  made  depositaries  of  the  Divine  gifts  for  the  common 
benefit. 

"  To  share  their  substance  with  their  needy  brethren. 


472  THE    FIRST    EPISTLE    TO    TIMOTHY. 

19.  To  lay  up  for  themselves  a  good  foundation^  for  the  time  to 
come,  that  they  may  lay  hold  on  eternal  life. 

20.  0  Timothy,  keep  the  deposit,^  avoiding  profane  novelties  of 
words,^  and  opposition  of  falsely  styled  knowledge,'' 

21.  Which  some  promising,^  have  erred  concerning  the  faith. 
Grace  be  with  thee.     Amen.^ 


'  Two  metaphors  are  here  combined. 

2  The  doctrine  committed  to  him — the  ministry  with  which  he  was  entrusted. 

3  G.  K»vo<?*n'*f.     The  Vulgate  interpreter  probably  read :  xa/voc^jwiac 

*  Gnostics,  that  is,  men  of  science,  was  the  designation  affected  by  the  earliest 
heretics.  They  professed  superior  knowledge,  and  despised  the  simple  belief  of 
the  faithful.  "See  how  he  again  orders  us  not  to  engage  with  such  persons: 
shunning,  he  says,  the  oppositions :  to  which  no  reply  should  be  made.  Why  ? 
Because  they  undermine  faith — they  do  not  allow  u's  to  stand  firmly  and  securely. 
Let  us  not  rely  on  that  knowledge,  but  on  faith,  the  firm  and  adamantine  rock  : 
for  neither  floods  nor  winds  rushing  upon  us  can  do  us  any  injury,  since  we  stand 
immovable  on  the  rock."     St.  Chrysostom. 

^  Professing. 

^  G.  P.  "  The  first  from  Timothy  was  written  from  Laodicea,  which  is  the  chiefest 
city  of  Phrygia  Pacatiana."  This  is  without  authority — some  date  it  from  Athens, 
some  from  Macedonia,  some  from  Nicopolis. 


INTRODUCTION 


TO    THE    SECOND    EPISTLE    TO    TIMOTHY. 


The  apostle,  whilst  he  was  a  prisoner  at  Rome,  prohably  the 
first  time,  wrote  a  second  letter  to  Timothy.  The  circumstances 
in  which  it  was  written,  as  gathered  from  the  contents,  favour  this 
supposition,  inasmuch  as  they  coincide  with  those  which  marked 
the  former  letter.  It  is,  indeed,  unlikely,  that  he  enjoyed  so  much 
indulgence  during  the  imprisonment  which  immediately  preceded 
his  death,  as  would  enable  him  to  communicate  with  others  by 
writing.  Yet  the  mention  of  the  approaching  consummation  of 
his  ministry  in  the  last  chapter,  and  some  facts  which  it  is  difficult 
to  reconcile  with  the  account  of  his  first  journey,  have  induced 
the  general  opinion  that  this  was  the  last  letter  from  his  pen. 

He  praises  the  faith  of  Timothy,  and  exhorts  him  to  employ,  to 
the  utmost,  the  grace  of  the  holy  ministry,  both  in  maintaining 
the  integrity  of  faith,  and  in  devoting  himself  exclusively  to  its 
duties.  The  rewards  of  labouring  and  suifering  for  Christ,  and 
the  punishment  of  apostacy,  are  placed  in  view,  and  he  is  reminded 
that  in  the  Church,  as  in  a  noble  mansion,  there  are  vessels  of  a 
mean  sort,  as  well  as  others  elegant  and  precious.  He  is  stimu- 
lated to  aspire  after  the  possession  of  all  virtue,  and  to  seek  to 
reclaim,  by  persuasion  and  forbearance,  those  who  are  entangled  in 
error.  The  errors  which  are  to  arise,  and  the  vices  which  are  to 
mark  their  professors,  are  set  forth,  and  the  limit  which  Divine 
Providence  puts  to  their  progress,  is  declared.  By  his  own  exam- 
ple, the  apostle  encourages  Timothy  to  endure  all  things  for  the 
Gospel,  and  assures  him  that  is  the  common  lot  of  the  devoted 
servants  of  Christ.  He  directs  him  to  continue  to  study  the 
Scriptures,  which  afi"ord  instruction  and  comfort  to  all  who  read 
them  with  faith,  and  which  direct  them  in  the  path  of  salvation.    In 


474  INTRODUCTION, 

the  most  solemn  manner  he  charges  Timothy  to  preach  the  word, 
and  guard  the  faithful  from  error,  telling  him  also  to  come  quickly 
to  him,  since  the  end  of  his  career  is  drawing  nigh. 

Both  these  epistles  contain  admirable  instructions  for  bishops 
and  all  sacred  ministers.  They  should  be  frequently  perused,  and 
made  the  subject  of  serious  meditation,  by  all  who  wish  to  corre- 
spond to  their  holy  vocation,  and  employ  well  the  gift  bestowed  on 
them  in  ordination. 


THE  SECOND   EPISTLE 

OF    BLESSED    PAUL     THE    AP,OSTLE 
TO    TIMOTHY. 


CHAPTER  I. 

He  gives  thanks  to  God  for  the  faith  of  Timothy,  which  he  directs  him  to  manifest  by 
fearless  preaching.  Christ  destroyed  death,  and  chose  Paul  for  the  teacher  of  the  Gen- 
tiles, reserving  for  him  the  reward  due  to  his  labours.  He  says  that  all  the  Asiatics 
forsook  him,  and  praises  the  family  of  Onesiphorus,  which  had  rendered  him  many 
services. 

1.  Paul,  ftn  apostle  of  Jesus  Christ  by  the  will  of  God,  accord- 
ing to  the  promise  of  the  life^  -which  is  in  Christ  Jesus  : 

2.  To  Timothy,  beloved  son,  grace,  mercy,  peace  from  God  the 
Father,  and  Christ  Jesus,  our  Lord. 

3.  I  give  thanks  to  God,  whom  I  serve  from  my  forefathers 
with  a  pure  conscience,  that  without  ceasing,  I  have  remembrance 
of  thee  in  my  prayers,  night  and  day : 

4.  Desiring  to  see  thee,  mindful  of  thy  tears,  that  I  may  be  filled 
with  joy, 

5.  Calling  to  mind  the  unfeigned  faith  which  is  in  thee,  which 
also  first  dwelt  in  thy  grandmother  Lois,^  and  in  thy  mother 
Eunice,  and  I  am  sure  that  in  thee  also. 


1  Spiritual  and  eternal.  ' '  Immediately  from  the  beginning  he  cheered  his  mind. 
Speak  not  to  me,  he  says,  of  these  dangers,  since  they  procure  for  us  eternal 
life,  where  there  is  nothing  of  the  kind,  where  pain,  sorrow,  and  mourning  are 
wanting."     St.  Chrysostom. 

2  She  had  embraced  the  faith. 


476  THE    SECOND    EPISTLE 

6.  For  -which  cause  I  admonish  thee  to  stir  iip^  the  grace  of 
God,^  which  is  in  thee  by  the  laying  on  of  my  hands. 

7.  For  God  hath  not  given  us  the  spirit  of  fear ;  but  of  power, 
and  love,  and  sobriety.^ 

8.  Be  not,  therefore,  ashamed  of  the  testimony  of  our  Lord,"* 
nor  of  me  His  prisoner ;  but  labour*  with  the  Gospel  according  to 
the  power  of  God, 

9.  Who  hath  delivered^  us,  and  called  by  his  holy  calling,  not 
according  to.  our  works,^  but  according  to  His  own  purpose,  and 
the  grace  which  was  given  us  in  Christ  Jesus  before  the  com- 
mencement of  the  world. ^ 

10.  But  it  is  now  made  manifest  by  the  illumination^  of  our  Sa- 
viour Jesus  Christ,  who  hath  destroyed  indeed  death,  but  hath 
brought  to  light,  life^°  and  incorruption  by  the  Gospel. 

11.  Wherein  I  am  appointed'^  a  preacher  and  apostle,  and 
teacher  of  the  Gentiles. 

12.  For  which  cause,  also,  I  suiFer  these  things,  but  I  am  not 
ashamed.  For  I  know  whom  I  have  believed,  and  I  am  sure^^ 
that  He  is  able  to  keep  my  deposit^^  unto  that  day. 

'  As  a  dull  fire. 

^  Gr.  TO  -xafKry.^.  The  Divine  gift  imparted  in  ordination:  "the  grace  of  the 
Spirit,  the  presidency  in  the  church,  for  miracles,  for  all  worship  :  for  it  is  in  our 
power  both  to  quench  and  to  enkindle  it :  wherefore  he  elsewhere  says :  '  Do  not 
quench  the  Spirit.'  It  is  quenched  by  sloth  and  neglect:  it  is  enkindled  by  vigi- 
lance and  attention."     St.  Chrysostom. 

^  Moderation,  prudence.     Rom.  viii.  15. 

*  Be  not  ashamed  to  testify  to  His  Divine  doctrines  :  "  These  things  should  not 
be  a  matter  of  shame,  but  of  great  glory.  I  mean,  the  Cross  of  Christ,  for  there 
is  no  other  evidence  of  His  love  for  mankind  that  equals  this  :  not  heaven,  not  the 
sea,  not  the  earth,  not  the  production  of  all  things  out  of  nothing,  no  other  thing 
is  as  the  Cross."     St.  Chrysostom. 

^  G.  <r«5/x*Ko;r:iS-» o-ov.  V.  coUabora.  It  means  that  he  should  not  shrink  from 
hardships,  such  as  soldiers  endure  in  a  campaign.  For  the  sake  of  the  Gospel 
the  minister  of  Christ  should  be  ready  to  suifer  all  things,  confiding  in  the 
Divine  power.     The  Vulgate  interpreter  uses:   "labora,"  in  the  same  sense. 

^  G.  P.  saved. 

•^  Tit.  iii.  5. 

^  G.  TT^a  ■xj?6tctit  dimim.  V.  ante  tempora  saccularia.  It  may  have  reference  to 
the  indefinite  periods  ascribed  to  the  eons  by  the  Oriental  philosophy. 

^  Lit.  "manifestation."     The  coming  of  our  Lord.     1  Tim.  vi.  14. 

'"  He  enlightened  us,  and  bestowed  on  us  life  and  incorruption.  His  grace 
is  the  commencement  and  pledge  of  life  and  immortality.  The  phrase  is 
Hellenistic. 

»  1  Tim.  ii.  7.  12  Confident. 

1^  "What  is  the  deposit?  the  faith,  the  preaching."     St.  Chrysostom. 


TO    TIMOTHY.  477 

13.  Hold  the  form  of  sound  words,  which  thou  hast  heard  of  me 
in  faith  and  in  love^  in  Christ  Jesus. 

14.  Keep  the  good  deposit^  by  the  Holy  Ghost,  who  dwelleth 
in  us. 

15.  Thou  knowest  this,  that  all  who  are  in  Asia,^  are  turned 
away  from  me,  among  whom  are  Phigellus  and  Hermogenes. 

16.  The  Lord  grant  mercy  to  the  family  of  Onesiphorus,'*  for 
he  often  refreshed  me,  and  he  was  not  ashamed  of  my  chain  :^ 

17.  But  when  he  was  come  to  Rome,  he  sought  me  carefully, 
and  found  me. 

18.  The  Lord  grant  him  to  find  mercy  from  the  Lord*^  on  that 
day.^  And  in  how  many  things  he  ministered  unto  me  at  Ephesus, 
thou  best  knowest. 


CHAPTER  IL 

He  exhorts  Timothy  to  teach  others  sincerely,  and  to  suffer  for  Christ,  and  mentio?is  the 
reward  hereafter,  and  the  resurrectio?i  of  Christ.  He  directs  him  to  shun  contentions 
and  profane  speeches,  and  foolish  questions  concerning  the  law.  He  speaks  of  the 
great  house  that  has  various  vessels,  and  points  to  the  virtues  which  the  servant  of 
God  ought  to  practise. 

1.  Be  thou,  therefore,  my  son,''  strong  in  the  grace,^  which  is 
in  Christ  Jesus  : 

2.  And  the  things  which  thou  hast  heard  from  me  by"^"  many 

•  G.  Tii.    P.  "which  is." 

2  The  doctrine  and  ministry. 

'^  The  most  conspicuous. 

■•  This  man  appears  to  have  been  previously  dead,  since  his  family  is  noticed, 
not  himself.     See  also  ch.  iv.  19. 

''  He  was  not  ashamed  to  own  him  as  a  friend,  even  when  in  chains, 

6  This  is  a  Hebraism.  See  Gen.  xix.  24.  The  unity  of  the  nature  of  the  Divine 
Persons  may  be  indicated  by  it :  "  This,"  says  St.  Chrysostom,  "  is  expressive  of 
the  consubstantiality  of  the  Persons,  not  of  the  diversity  of  the  natures." 

■^  The  day  of  judgment.  Vide  infra,  ch.  iv.  8.  "He  had  pity  on  me,  he  says  : 
Therefore  shall  he  be  rewarded  on  that  awful  and  tremendous  day,  when  we  shall 
need  much  mercy."     St.  Chrysostom. 

*  G.  tIxvcv  fxcv.     Lit.  "my  child." 

9  "Be  sober,  therefore,  he  says,  be  vigilant,  hold  fast  the  grace  of  the  Lord, 
which  combats  and  struggles  together  with  you :  do  what  depends  on  you  with 
great  earnestness  and  determination."     St.  Chrysostom. 

^°  In  presence  of. 


478  THE     SECOND     EPISTLE 

witnesses,  the  same  commit  to  faithful  men,  wlio  shall  be  fit  to 
teach  others  also. 

-3.    ^Labour^  as  a  good  soldier  of  Christ  Jesus. 

4.  No  one  being  a  soldier  to  God^  entangleth  himself  in  the 
concerns  of  life,  that  he  may  please  him  to  whom  he  pledged  him- 
self.^ 

5.  For  he  also  who  striveth  for  the  mastery^  is  not  crowned,^ 
except  he  strive  lawfully.^ 

6.  The  husbandman  who  laboureth  must  first  partake  of  the 
fruits.* 

7.  Understand  what  I  say :  for  the  Lord  Avill  give^  thee  under- 
standing in  all  things. 

8.  Be  mindful  that  the  Lord  Jesus  Christ  is  risen  from  the 
dead,  of  the  seed  of  David,  according  to  my  Gospel,^° 

9.  Wherein  I  labour"  even  unto  chains,  as  an  evil  doer :  but  the 
word  of  God  is  not  bound. ^^ 

10.  Therefore  I  endure  all  things  for  the  elect,^^  that  they  also 
may  obtain  the  salvation  which  is  in  Christ  Jesus,  with  heavenly 
glory. 

'  G.  P.  "Thou  therefore."  These  words  are  wanting  in  the  Coptic  and  Arme- 
nian versions ;  they  are  found  in  St.  Chrysostom,  and  in  the  manuscripts  gene- 
rally. 

^  G.  itMoTra^HTov.     V.  "labora."     Suffer  hardships. 

3  G.  P.  omit  "to  God."  The  apostle  uses  the  comparison  of  a  soldier,  who 
does  not  engage  in  the  common  pursuits  of  men,  being  wholly  devoted  to  the  pro- 
fession of  arms. 

^  G.  a-Tp-MTohoyriJ-ctvTt.  Lit.  "him  who  enrolled  him."  It  means,  however,  the 
supreme  commander,  in  whose  service  he  enlisted. 

5  The  athlete,  or  champion. 

*  With  laurel. 

''  According  to  rule.  If  he  violate  the  rules  laid  down  for  the  athletes,  he  can- 
not obtain  the  prize. 

8  The  meaning  seems  to  be,  that  the  husbandman  must  first  labour  before  he 
partake  of  the  fruits:  so  the  minister  of  Christ  must  labour  before  he  can  enter 
into  happiness. 

3  G.  P.  "  the  Lord  give."  Baumgarten-Crusius  has  inserted  the  future  in  the 
text  on  the  authority  of  ancient  manuscripts.  St.  Chrysostom  read  the  optative 
mood. 

'"  The  apostle  preached  the  resurrection,  as  well  as  the  incarnation. 

''  I  endure  persecution. 

'^  Even  in  chains  Paul  announced  it  to  those  who  approached  him.  In  the 
mean  time  it  was  spread  abroad  by  others.  "  If  we  preach  in  chains,  how  much 
more  does  it  behoove  you  who  are  free  to  do  so  ?"     St.  Chrysostom. 

1'  They  are  the  chief  objects  of  apostolic  zeal.  As  they  are  unknown  in  this 
life,  we  labour  for  all. 


TO    TIMOTHY.  479 

11.  A  faithful  saying :  For  if  we  be  dead  together,^  we  shall 
also  live  together.^ 

12.  If  we  suifer,^  we  shall  also  reign  together :  if  we  deny* 
Him,  He  also  will  deny  us : 

13.  If  we  believe  not/  He  continueth  faithful,  He  cannot  deny 
Himself.^ 

14.  Put  them^  in  mind  of  these  things,  testifying^  before  the 
Lord.  Contend  not^  in  word  :  for  it  is  profitable  for  nothing  but 
the  subverting  of  the  hearers. 

^  15.  Study  to  present  thyself  approved  to  God,^°  a  workman 
who  needeth  not  to  be  ashamed,  rightly  handling"  the  word  of 
truth : 

16.  But  shun  profane  and  vain  speeches  :  for  they  grow^^  much 
to  impiety : 

17.  And  their"  speech  spreadeth  as  a  canker  :"  of  whom  is 
Hymenaeus  and  Philetus, 

18.  Who  have  erred  from  the  truth,  saying  that  the  resurrec- 
tion is  already  past,^^  and  they  have  subverted  the  faith  of  some. 

19.  But    the    sure   foundation  of   God  standeth,^*^  having  this 

>  With  Chkist,  by  suffering.  ^  With  Him  in  glory.  ^  With  Him. 

••  By  apostacy,  or  a  flagitious  life.     Matt.  x.  33  ;  Mark  viii.  38. 

5  G.  f<  in-KnovfAiv.  If  we  prove  incredulous,  or  if  we  break  our  plighted  faith. 
Rom.  iii.  3. 

6  He  must  prove  consistent — He  cannot  abjure  His  prerogatives. 
■^  Thy  hearers. 

*  Bearing  witness  to  these  truths. 

9  Lit.  "not  to  engage  in  wordy  strife  for  nothing  useful,  to  the  subverting  of 
the  hearers."  The  Alexandrian  and  Ephrem  manuscripts,  and  the  Ethiopic  ver- 
sion, have  the  imperative.  Wordy  strife  is  forbidden  to  the  faithful,  but  the 
maintenance  of  the  truth  against  gainsayers  is  a  duty  of  the  ministers  of  religion. 

'"  Tried  like  gold  in  the  crucible. 

1'  Dividing.  "  He  used  this  expression  with  great  propriety  ;  for  many  wrest 
and  torture  it  in  various  ways,  and  many  ill  consequences  flow  from  this  source. 
He  did  not  say  directing,  but  rightly  dividing ;  that  is,  cut  off  what  is  false,  and 
remove  and  cut  away  such  things  with  much  care."     St.  Chrysostom. 

'2  Lit.  "will  advance." 

"'  Of  those  who  indulge  vain  speculations. 

"  Something  like  a  cancer — incipient  mortification. 

■5  Denying  the  resurrection  of  the  body,  and  explaining  the  apostolic  doctrine 
as  referring  to  spiritual  resurrection  in  baptism. 

'fi  Those  who  are  firmly  founded  in  God,  or  those  whom  God  has  chosen  and 
made  a  firm  foundation.  "He  shows  that  they  were  not  firm  even  before  they 
fell,  for  otherwise  they  would  not  have  fallen  on  the  first  assault."  St.  Chry- 
sostom. 


480  THE     SECOND    EPISTLE 

seal  :^  "  The  Lord  knoweth  who  are  His,"^  and,  "Let  everyone 
who  nameth  the  name^  of  the  Lord/  depart  from  iniquity." 

20.  But  in  a  great  house  not  only  are  there  gold  and  silver 
vessels,  but  also  wooden  and  earthen :  and  some  indeed  unto 
honour,  but  some  unto  dishonour.^ 

21.  If  any  man,  therefore,  shall  cleanse  himself  from  these 
things,^  he  shall  be  a  vessel  unto  honour,  sanctified,  and  useful  to 
the  Lord,  prepared  for  every  good  Avork. 

22.  But  shun  youthful  desires,^  and  follow  justice,  faith,  hope,^ 
charity,  and  peace,  with  those  Avho  call  on  the  Lord  with  a  pure 
heart.^ 

23.  And  shun  foolish  and  unlearned^"  questions,  knowing  that 
they  beget  strifes. 

24.  But  the  servant  of  the  Lord  must  not  wrangle,  but  be  meek 
towards  all,  fit  to  teach,  patient, 

25.  With  modesty  correcting  those  who  resist  the  truth,  lest" 
perhaps  God  give  them  at  any  time  repentance  to  know  the  truth, 

26.  And  they  recover  themselves  from  the  snares  of  the  devil, 
by  whom  they  are  held  captive  at  his  will.^^ 

^  Like  the  inscription  on  a  foundation. 

2  Numbers  xvi.  5,  according  to  the  Septuagint.  "Strong  souls  remain  firm 
and  unmoved."     St.  Chrysostom. 

^  Invokes. 

*  G.  P.  "  Christ."  The  Vulgate  reading  is  now  received,  on  the  authority  of 
the  manuscripts  generally. 

5  Some  for  mean  uses. 

^  From  all  vice.  "Do  you  see  that  one  is  a  golden  or  an  earthen  vessel,  not 
hy  nature,  or  by  constitutional  necessity,  but  by  our  own  choice  ?"  St.  Chry- 
sostom. 

"^  The  indulgence  of  the  passions  of  youth.  ^  q_  p_  onait;  "hope." 

9  With  those  especially.  He  wished  every  Christian  to  have  peace  with 
all  men. 

'°  G.  aTrcttSiUTst-i.  V.  sine  disciplina.  Questions  that  are  not  directed  to  obtain 
instruction,  and  are  not  prudent  and  suitable.  1  Tim.  i.  4  ;  iv.  7 ;  Tit.  iii.  9. 
"He  knew  that  it  is  useless  to  engage  in  such  contests,  and  that  there  would  be 
no  end  to  them,  but  that  quai-rels  and  hatred,  insults  and  reproaches  would 
attend  them."     St.  Chrysostom. 

"  Since  God  may  give  them  grace  to  repent.  "  Those  only  are  to  be  forsaken 
of  whom  we  can  clearly  see,  and  are  convinced  that  they  will  never  be  converted, 
whatever  may  be  said  to  them."     St.  Chrysostom. 

•2  They  are  under  his  influence,  although  they  be  free.  "We  often  find  many 
no  way  censurable  in  regard  to  faith,  but  punishable  on  account  of  their  wicked 
life ;  as  in  other  instances  we  find  men  without  reproach  as  to  their  conduct,  but 
lost  on  account  of  some  perverse  doctrine:  for  these  things  are  connected.  Do 
you  see  that  we  fall  into  the  snare  of  the  devil,  when  we  neglect  to  do  the  will  of 
God?"     St.  Chrysostom. 


TO    TIMOTHY.  481 


CHAPTER  III. 

He  foretells  that  there  will  be  men  engaged  in  various  sins,  who  leading  women  astray, 
will  resist  the  truth:  and  he  exhorts  Timothy  to  practise  the  virtues  after  his  example, 
and  to  suffer  persecutions  with  fortitude.  Me  speaks  also  of  the  advantages  to  be  de- 
rived from  the  Holy  Scriptures. 

1.  Know  this  also,  that  in  the  last  days  dangerous^  times  shall 
come  :^ 

2.  Men  will  be  lovers  of  self,  covetous,  boastful,  haughty,  blas- 
phemous,^ disobedient  to  parents,  ungrateful,  wicked, 

3.  Without  affection,  without  peace,''  slanderers,  incontinent, 
cruel,  unkind,^ 

4.  Traitors,  headstrong,^  puffed  up,  and  lovers  of  pleasure  more 
than^  of  God : 

5.  Having  indeed  an  appearance  of  piety,^  but  denying  its 
power.     Now  shun  these. 

6.  5'or  of  these  are  they  who  creep  into  houses,  and  lead  captive 
weak  women  burdened  with  sins,  who  are  led  away  with  various 
desires  :® 

7.  Always  learning, '°  and  never  attaining  to  the  knowledge  of 
the  truth. 

<  Lit.  "difficult." 

^  1  Tim.  iv.  1  ;  2  Peter  iii.  3 ;  Jude  18.  Men  such  as  are  here  described  are 
found  at  all  times :  but  they  are  more  numerous  at  certain  periods.  The  apostle 
points  to  them  as  recreant  to  their  Christian  profession. 

3  This  may  be  understood  of  insulting  speeches.  The  apostle  speaks  especially 
of  vices  regarding  society. 

^  G.  aVs-ovcfc/.  Not  observant  of  leagues — men  who  have  no  regard  for  compacts, 
or  who  will  enter  into  no  treaty  of  peace. 

5  G.  d:^iKay^^oi.  V.  sine  benignitate.  P.  "  despisers  of  those  that  are  good." 
Doddridge  renders  it :  "  destitute  of  all  love  of  goodness."  Jaspis  :  "  honestatis 
minime  studiosi :"  men  who  have  no  regard  for  propriety. 

^  G.  TTfioTriTii;.     Carried  away  by  passion. 

■^  G.  P.  "  lovers."  The  Vulgate  interpreter  does  not  repeat  this  term,  but  leaves 
it  to  be  understood.     "Their  god  is  the  belly."     Phil.  iii.  19. 

8  The  apostle  speaks  of  professors  of  Christianity,  who  by  an  affectation  of 
austerity  endeavour  to  recommend  error. 

9  The  authors  of  error  often  corrupt  confiding  females,  and  use  them  to  spread 
it.     See  Irenasus,  1.  ii.  Adv.  Haer. 

'"  This,  as  appears  from  the  Greek,  is  said  of  the  deluded  women.  Their 
natural  curiosity  prompts  them  to  listen  to  new  teachers,  and  they  are  fickle  in 
their  views. 

31 


482  THE     SECOND     EPISTLE 

8.  But  as  Jannes  and  Mambres'  resisted  Moses,^  so  these  also 
resist  the  truth,  men  corrupted  in  mind,  reprobate  concerning  the 
faith. 

9.  But  they  shall  not  advance  further :  for  their  folly  will  be 
manifest  to  all,  as  theirs  also. was. 

10.  But  thou  hast  known^  my  teaching,  conduct,  purpose,  faith, 
long-suffering,  love,  patience, 

11.  Persecutions,  sufferings :  such  things  as  happened  to  me  at 
Antioch,  Iconium,  and  Lystra :  what  persecutions  I  suffered,  and 
out  of  all  the  Lord  delivered  me. 

12.  And  all  who  will  live  piously  in  Chkist  Jesus  shall  suffer 
persecution.'* 

13.  But  bad  men  and  impostors^  shall  grow  worse  and  worse, 
erring  and  driving  into  error. 

14.  But  continue  thou  in  the  things  which  thou  hast  learned, 
and  which  are  committed  to  thee,^  knowing  from  whom^  thou  hast 
learned. 

15.  And  because  from  infancy  thou  hast  known  the  holy  Scrip- 
tures,^ which  can  instruct  thee  to  salvation,  by  the  faith  which  is 
in  Christ  Jesus. 

16.  Every^  Scripture  divinely  inspired  is^°  profitable  for  teach- 
ing, for  reproof,  for  correction,  for  instruction  in  justice, 

17.  That  the  man  of  God  may  be  perfect,  fitted  for  every  good 
work. 

1  G.  P.  "  Jambres."     Two  Uncial  manuscripts  have  the  Vulgate  reading. 

^  Exod.  vii.  11.  The  names  are  not  recorded  by  Moses,  but  they  appear  to 
have  been  notorious  among  the  people,  since  the  apostle  speaks  of  them  as  known 
characters.  ^  Art  fully  acquainted  with. 

*  This  is  verified  at  all  times  in  a  greater  or  less  degree.  "  He  here  terms 
persecutions,  tribulations,  pains  :  for  no  man  who  enters  on  the  path  of  virtue  is 
free  from  sorrow,  tribulation,  pain,  temptations."     St.  Chrysostom. 

^  G.  yShTt;.  Lit.  jugglers.  The  practice  of  superstitions  of  various  kinds  was 
connected  with  their  vain  philosophy. 

®  G.  «T«rTa)3-;K.  P.  and  hast  been  assured  of.  It  may  be  rendered  as  in  the 
Vulgate.     St.  Chrysostom  considers  it  as  equivalent  to  :   "  thou  hast  believed." 

''  From  the  apostle  himself. 

^  The  piety  of  his  mother  had  placed  the  Scriptures  in  his  hands  as  soon  as 
he  was  able  to  read  them. 

9  The  article  not  being  before  >-/>d<?»,  it  means  rather  every  Scripture  than  all 
Scriptures,  although  it  amounts  to  the  same. 

'°  G.  P.  "  and."  This  conjunction  is  not  in  the  Syriac  (Erp.)  or  Arabic  (pol.) 
versions.  No  substantive  verb  is  in  the  text:  "Yet,"  says  Bloomfield,  "all  the 
most  eminent  critics,  from  Cameron  down  to  Heinrich  and  Jaspis,  adopt  the  con- 
struction of  Theodoret,  which  is  also  supported  by  the  authority  of  the  Syriac 
and  Vulgate."     See  2  Peter  i.  20. 


TO    TIMOTHY.  483 


CHAPTER  IV. 

He  beseeches  Timothy  by  Christ,  our  Judge,  to  preach  boldly  against  false  teachers,  and 
such  as  heap  them  together  for  themselves,  and  to  suffer  patiently  zvhateuer  afflictions 
may  come  upon  him.  He  foretells  his  own  death  and  the  reward  which  awaits  him  : 
calling  to  him  Timothy,  because  he  was  forsaken  by  many,  and  had  s^iffered  much 
from  Alexander.     In  his  first  trial  he  was  forsaken  by  all,  but  delivered  by  the  Lord. 

1.  I  charge^  thee  before  God  and^  Jesus  Christ,  who  is  to 
judge  the  living  and  the  dead,^  by  His  coming,'*  and  His  kingdom : 

2.  Preach  the  word,  be  instant*  in  season,  out  of  season  :^  re- 
prove, entreat,  rebuke  with  all  patience  and  doctrine.^ 

3.  For  a  time  will  come,  when  they  will  not  endure  sound  doc- 
trine, but  according  to  their  own  desires  they  will  heap  up^  teachers 
to  themselves,  having  itching  ears,^ 

4.  And  from  the  truth  indeed  they  will  turn  away  the  hearing, 
but  they  will  be  turned  to  fables. 

5.  B'ut  watch  thou,  in  all  things^"  labour,"  do  the  work  of  an 
evangelist,^^  fulfil  thy  ministry.^^     Be  sober.'" 


'  G.  P.  "  therefore."  This  is  now  rejected  by  critics,  it  being  wanting  in  the 
chief  manuscripts. 

'^  G.  P.  "  the  Lord."     These  words  are  likewise  omitted  on  the  same  authority. 

3  The  thought  of  His  judgment  gives  strength  to  the  appeal. 

*  G.  KctTa  T,')V  irK^dviia.]/.  When  He  shall  manifest  Himself,  and  establish  His 
everlasting  kingdom:  or  I  conjure  thee  by  His  coming. 

5  The  Greek  term  s/tio-tmS-/,  signifies  "  apply  thyself  strenuously."  The  Rhemish 
interpreter  has :  "urge." 

^  A  proverbial  expression  which  signifies  at  all  times.  It  does  not  preclude 
the  judicious  selection  of  the  occasion. 

''  The  order  of  these  last  two  words  is  inverted  in  the  text. 

^  Multiply  them,  as  if  gathering  a  heap.  "  Nothing  is  more  emphatic  than 
this  expression,  which  points  to  the  promiscuous  multitude  of  teachers."  St. 
Chrysostom. 

5  Anxious  for  novelty,  curious:  "seeking  speakers  whose  object  is  to  please 
and  delight  their  hearers."     Idem. 

'f*  These  words  are  connected  with  the  preceding,  according  to  the  received 
punctuation  of  the  text :  in  the  Vulgate  they  are  connected  with  the  following 
term. 

"  Endure  hardships:  "labour  beforehand,  before  the  pestilence  spread;  put 
your  sheep  in  safety,  before  the  wolves  appear."     St.  Chrysostom. 

'^  Preach  the  Gospel  strenuously. 

■''Lit.  "  deaconship." 

"  This  is  wanting  in  the  text.     It  may  be  another  version  of  the  term :  yr)<p't. 


484  THE     SECOND     EPISTLE 

6.  For  I  am  now  to  be  sacrificed/  and  the  time  of  my  dissolu- 
tion is  at  hand. 

7.  I  have  fought  a  good  fight,^  I  have  finished  the  course,^  I 
have  kept  the  faith. ^  ft 

8.  As. to  the  rest,  a  crown  of  justice*  is  laid  up  for  me,  which 
the  Lord,  the  just  Judge,^  will  render  to  me  on  that  day  f  and 
not  only  to  me,  but  to  those  also  who  love  His  coming.  Hasten^ 
to  come  to  me  quickly. 

9.  For  Demas,  loving  this  world,  hath  forsaken  me,  and  is  gone 
to  Thessalonica : 

10.  Crescens  to  Galatia,  Titus  to  Dalmatia. 

11.  Luke  only  is  with  me.  Take  Mark,  and  bring  him  with 
thee,  for  he  is  useful  to  me  for  the  ministry.^ 

12.  But  I  have  sent  Tychicus  to  Ephesus.^° 

13.  The  cloak,"  which  I  left  at  Troas  with  Carpus,  when  thou 
comest,  bring  with  thee,  and  the  books,  but  especially  the  parch- 
ments.^^ 

'  G.  a-rrhJ'oiuitt.  V.  delibor.  It  was  customary  to  pour  a  libation  on  the  victim 
just  before  it  was  struck  and  immolated. 

2  I  have  struggled  well  in  the  contest.  It  has  reference  to  the  games,  in  which 
the  athletes,  or  champions,  contended  for  the  mastery.  St.  Chrysostom  remarks 
that  the  apostle  does  not  speak  in  a  boasting  spirit,  but  "he  desires  to  relieve 
the  dejection  of  his  disciple,  bidding  him  to  have  courage,  since  he  is  going  to 
obtain  a  crown,  having  finished  his  career,  and  secured  a  happy  end :  you  should 
rejoice,  he  says,  not  grieve." 

^  He  compares  himself  to  one  who  has  reached  the  goal.  St.  Chrysostom 
asks:  "How  did  he  finish  his  course?  He  ran  round  the  whole  world,  beginning 
from  Galilee  and  from  Arabia,  and  going  to  the  ends  of  the  earth." 

*  This  explains  the  meaning  of  the  preceding  figures.  He  kept  it  faithfully, 
and  lived  according  to  it,  despite  of  persecution. 

^  A  crown  the  reward  of  virtue — a  just  crown — a  crown  justly  due,  in  virtue 
of  the  gratuitous  promise  of  God.  How  difi'erent  from  the  crown  of  laurel  which 
the  successful  athlete  received  from  the  judges ! 

*  Not  partial,  not  liable  to  be  blinded.  '^  The  day  of  judgment. 

8  Be  careful.  "  He  wished  to  see  him  before  he  died,  and  probably  to  make 
to  him  special  communications."     St.  Chrysostom. 

9  Lit.  "  deaconship."  St.  Chrysostom  understands  it  of  the  preaching  of  the 
Gospel.  ^ 

'"  He  was  the  bearer  of  the  epistle  to  the  Ephesians,  which  was  written  during 
the  first  imprisonment. 

"  The  true  reading  and  meaning  of  this  word  are  uncertain.  Some  take  it  to 
mean  a  box  for  the  books :  whilst  it  is  more  generally  understood  of  a  cloak ; 
which  by  some  is  conjectured  to  have  been  a  robe  used  for  sacred  functions.  St. 
Chrysostom  explains  it  as  meaning  a  robs,  but  mentions,  without  rejecting,  the 
opinion,  that  it  meant  a  box. 

'2  What  these  were  it  is  idle  to  conjecture. 


TO    TIMOTHY.  485 

14.  Alexander  the  coppersmith  hath  shown^  me  many  evils  :  the 
Lord  will  render^  to  him  according  to  his  works, 

15.  Whom  do  thou  also  shun :  for  he  hath  greatly  withstood  our 
words. 

16.  In  my  first  defence^  no  one  stood  with  me,  but  all  forsook 
me :  may  it  be  not  laid  to  their  charge. 

17.  But  the  Lord  was  with  me,  and  He  strengthened  me,  that 
the  preaching^  may  be  accomplished  through  me,  and  all  the  Gen- 
tiles may  hear  :^  and  I  was  delivered  out  of  the  mouth  of  the  lion.'^ 

18.  The  Lord  hath  delivered^  me  from  every  evil  work  :^  and 
He  will  preserve  me  unto  His  heavenly  kingdom,  to  whom  he 
glory  for  ever  and  ever.     Amen. 

19.  Salute  Prisca,  and  Aquila,  and  the  family  of  Onesiphorus. 

20.  Erastus  remained  at  Corinth.^  And  I  left  Trophimus  sick 
at  Miletus. 

21.  Hasten  to  come  before  winter.  Eubulus,  and  Pudens,  and 
Linus,  and  Claudia,  and  all  the  brethren  salute  tfiee. 

22.  The  Lord  Jesus  Christ  he  with  thy  spirit.  Grace  he 
with  you.^°     Amen. 


'  Caused.     It  is  a  Hebraism. 

2  G.  P.  "the  Lord  reward,"  etc.  Most  critics  prefer  the  Vulgate  reading, 
which  is  respectably  supported  by  manuscripts,  among  them,  by  that  used  by 
St.  Chrysostom.  The  charity  of  the  apostle,  of  which  we  have  evidence  in  v.  16, 
does  not  permit  us  to  regard  this  as  a  curse. 

^  Lit.  apology.  His  trial  before  Nero,  when  he  was  permitted  to  speak  in  his 
own  behalf. 

■»  Of  the  Gospel. 

5  His  escape  from  the  former  danger  was  providentially  directed  to  the  spread- 
ing of  the  faith. 

*  "He  had  fallen  into  the  very  jaws  of  the  lion:  for  he  here  styles  Nero  a 
lion,  on  account  of  his  fierceness  and  the  strength  of  his  empire."  St.  Chrysos- 
tom. 

'  G.  P.  "shall  deliver."  .  The  deliverance  which  he  hoped  for  was  not  from 
death,  but  from  sin. 

*  Device,  machination. 

^  This  may  have  been  one  of  those  sent  to  bring  relief  to  the  apostle. 

'°  G.  P.  "  The  second  epistle  unto  Timotheus,  ordained  the  first  bishop  of  the 
church  of  the  Ephesiaus,  was  written  from  Rome,  when  Paul  was  brought  before 
Nero  the  second  time."     This  is  not  a  part  of  the  sacred  text. 


INTRODUCTION 


TO    THE    EPISTLE    TO    TITUS. 


Titus,  to  whom  this  letter  is  addressed,  is  known  to  us  only 
from  it,  and  from  incidental  mention  of  him  in  the  writings  of  St. 
Paul,  as  also  from  ecclesiastical  writers.  He  was  a  convert  from 
heathenism,  but  his  birthplace  and  the  time  of  his  conversion 
are  unknown.  St.  Paul,  his  father  in  the  Gospel,  left  him  in 
charge  of  the  faithful  of  Crete,  now  called  Candia,  an  island  south 
of  the  archipelago,  famous  in  mythology,  and  some  of  whose  inha- 
bitants were  among  the  witnesses  of  the  miraculous  gift  of  tongues 
on  the  day  of  Pentecost.  It  is  not  known  when  the  apostle 
preached  the  faith  in  that  island ;  but  St.  Jerome  thinks  that  it 
was  after  his  release  from  his  first  imprisonment  at  Rome,  on  his 
way  to  the  East.  Hug  conjectures  that,  when  sailing  from 
Cenchra  for  Syria,  adverse  winds  drove  him  in  the  direction  of 
Crete,  where,  being  for  some  time  detained,  he  may  have  laboured 
for  the  conversion  of  the  inhabitants.  It  is  certain  that  the  apostle 
on  his  way  to  Rome  the  first  time  touched  at  Crete ;  but  there  is 
no  likelihood  that  he  preached  there  at  that  time,  since  he  was  a 
prisoner,  and  it  does  not  appear  that  the  ship  in  which  he  sailed, 
remained  there  any  length  of  time. 

The  character  of  the  Cretans  was  of  the  worst  kind,  since 
they  were  given  to  idleness,  licentiousness  and  mendacity,  so  that 
even  the  faithful  needed  the  stern  rebukes  of  the  preachers  of 
the  Gospel,  to  keep  them  within  the  line  of  duty.  The  apostle, 
accordingly,  points  out  to  Titus  with  what  care  he  must  select 
those  who  are  to  aid  him  in  the  sacred  ministry,  from  what 
vices  they  must  be  free,  and  what  qualifications  they  must  pos- 
sess. He  exhorts  him  to  reprove  with  authority  the  Juda- 
izers,   who  might  be  found   in  the  island,   since  Jews  were  nu- 


488  INTRODUCTION. 

merous  there,  and  to  allow  no  regard  to  be  paid  to  the  fables 
•which  they  circulated  with  a  view  to  adulterate  the  faith.  To  the 
aged  and  to  the  young,  to  women  especially,  he  gives  practical  in- 
structions how  they  must  adorn  their  Christian  profession  by  the 
exercise  of  virtue :  and  he  cautions  slaves  against  insubordination 
and  theft — vices  incidental  to  their  condition.  The  holiness  which 
becomes  the  follower  of  Christ  is  strongly  insisted  on,  the  object 
of  His  coming  in  the  flesh  being,  to  form  to  Himself  a  faithful 
people,  pure  and  temperate,  observant  of  every  social  duty,  and 
devoted  to  God.  The  apostle  directs  Titus  to  shun  the  obstinate 
abettor  of  error,  if  one  or  two  remonstrances  fail  to  gain  him 
to  the  truth,  as  his  conversion  is  rarely  to  be  hoped  for,  since 
he  sins  against  the  light  of  grace,  and  stands  self-condemned  by 
his  resistance  to  the  Holy  Spirit.  This  letter  is  supposed  by  Hug 
to  have  been  written  shortly  after  the  letters  to  the  Thessalonians, 
whilst  others  consider  it  one  among  the  latest.  Macknight  thinks 
that  it  was  written  from  Colosse,  in  the  course  of  his  last  apos- 
tolical journey,  which  ended  in  his  imprisonment  at  Rome.  Others 
date  it  from  Nicopolis,  because  the  apostle  directed  Titus  to  meet 
him  there,  but  his  words  denote  that  he  was  not  there  when  writing. 
See  ch.  iii.  12. 


THE   EPISTLE 

OF    BLESSED   PAUL    THE    APOSTLE 
TO    TITUS. 


CHAPTER  I. 

After  mentioning  in  his  address  the  hope  of  eternal  life,  which  is  already  manifested,  he 
shows  what  persons  should  he  ordained  priests  and  bishops  ;  and  he  speaks  of  certain 
persons  who  are  to  be  severely  rebuked  on  account  of  their  vices.  All  things  are  clean 
for  those  ivho  are  clean.     Some  deny  God  by  their  actions. 

1.  Paul,  a  servant  of  God/  and  an  apostle  of  Jesus  Christ, 
according^  to  the  faith  of  the  elect  of  God,  and  to  the  knowledge 
of  the  truth,  which  is  according  to  piety 

2.  Unto^  the  hope  of  eternal  life,  which  God,  who  lieth  not, 
promised  before  the  commencement  of  time. 

3.  But  He  hath  manifested  in  due  time'^  His  word,  in  the 
preaching  which  is  committed  to  me  according  to  the  command- 
ment of  God  our  Saviour  : 

4.  To  Titus,  beloved^  son,  according   to   the^  common    faith, 

^  In  the  epistle  to  the  Romans  he  styles  himself  a  servant  of  Jesus  Christ. 
"  Since  the  Father  and  the  Son  are  one,  and  he  who  believeth  in  the  Son,  be- 
lieveth  also  in  the  Father,  the  servitude  may  be  referred  indiscriminately  to  the 
Father  and  the  Son."     St.  Jerome. 

2  G.  x«Ta.  It  is  thought  to  mean  here,  the  end  to  which  his  apostleship  was 
directed,  namely,  to  spread  that  faith  which  the  chosen  servants  of  God  cherish, 
and  which  is  necessary  in  order  to  be  His  chosen  servants.  St.  Chrysostom 
explains  it  as  meaning  that  the  elect  were  entrusted  to  his  care. 

^  Heinrich,  Rosenmiiller,  and  Bloomfield  understand  it  '*»•'  \\7r1i1,  to  the  end  of 
inspiring  this  hope  and  securing  its  object. 

*  Lit.  "  times." 

^  Lit.  genuine,  true. 

«  Our. 


490  THE     EPISTLE 

grace*  and  peace  from  God  the  Father,  and  Christ  Jesus  our 
Saviour. 

5.  For  this  cause  I  left  thee  in  Crete,  that  thou  shouldst  set  in 
order  the  things  that  are  wanting,^  and  establish^  priests  in  every 
city;  as  I  also  directed  thee.^ 

6.  If  any  one  is  free  from  censure,*  the  husband  of  one  wife,^ 
having  faithful  children,  not  under  charge  of  dissoluteness,  or 
unruly. 

7.  For  a  bishop^  should  be  free  from  censure,  as  a  steward  of 
God  :^  not  proud,^  not  passionate,  not  given  to  wine,*"  no  striker, 
not  covetous  of  filthy  lucre  ; 

8.  But  hospitable,  kind,  sober,"  just,  holy,  continent, 

9.  Embracing  that  faithful  speech  which  is  according  to  doc- 
trine, that  he  may  be  able^  to  exhort  in  sound  doctrine,*^  and  to 
rebuke  the  gainsay ers. 

10.  For  many  also  are  disobedient,  vain  talkers,  and  deceivers, 
especially  those  who  are  of  the  circumcision, 

11.  Who  must  be  silenced :"  who  subvert^*  whole  houses,  teach- 
ing unseemly  things  for  sake  of  filthy  lucre. 

'  G.  P.  "mercy."  Five  Uncial  manuscripts  and  the  Syriac  version  omit  it. 
St.  Chrysostom  did  not  read  it. 

2  Correct  everything  that  was  irregular.  He  was  to  follow  up  what  the  apos- 
tle had  begun. 

*  G.  xAToto-Txo-Mc  V.  constituas.  "  Establish,"  which  I  borrow  from  Wetham, 
corresponds  better  than  "ordain"  with  the  text. 

''  G.  JiiTct^a/uny.  V.  prjecepi.  It  refers  to  the  instructions  and  orders  which 
he  had  given  him  orally. 

*  G.  dviyx-Kiirov.  V.  sine  crimine.  One  who  had  not  fallen  under  public  cen- 
sure— who  had  not  been  accused  of  any  crime.     1  Tim.  iii.  2. 

^  Only  once  married. 

'  The  priest  and  bishop  are  embraced  by  the  same  term.  St.  Chrysostom 
thinks  that  bishops  are  specially  meant,  who  were  placed  in  the  chief  cities  of  the 
island,  over  whom  Titus  was  to  exercise  a  general  superintendence,  such  as 
metropolitans  exercise  over  their  suffragans. 

J  As  a  steward  appointed  by  God  to  dispense  His  gifts. 

^  Self-complacent,  self-willed. 

1"  "  I  shall  never  believe  a  drunkard  to  be  chaste."     St.  Jerome. 

''  G.  ff-ce<fpov!t.     St.  Jerome  says  that  this  means  'pudicum,'  chaste. 

'2  G.  P.  "both."     This  is  wanting  in  St.  Jerome  and  other  Latin  fathers. 

'3  P.  "  by  sound  doctrine  both  to  exhort  and  to  convince  the  gainsayers."  This 
alters  somewhat  the  meaning. 

'^  G.  ouf  hi  in-ig-To/ut^iiy.  V.  Quos  oportet  redargui.  Lit.  as  in  P.,  "whose 
mouths  should  be  stopped." 

'^  Destroy  their  faith  in  Christ. 


TO    TITUS.  491 

12.  One  of  them,  a  prophet  of  their  own^  said :  The  Cretans 
are  always  liars,  evil  beasts,  slow  bellies.^ 

13.  This  testimony  is  true.  Wherefore  rebuke  them  sharply, 
that  they  may  be  sound  in  faith,^ 

14.  Not  giving  heed  to  Jewish  fables,'*  and  commandments  of 
men  who  turned  from  the  truth.* 

15.  All  things  are  clean  to  the  clean,  but  to  the  defiled  and 
unbelievers,  nothing  is  clean,^  but  both  their  mind  and  conscience 
are  defiled. 

16.  They  profess^  that  they  know  God,  but  by  their  works  they 
deny  Him^  since  they  are  abominable  and  incredulous,^  and  unfit 
for  any  good  work. 


CHAPTER  II. 

He  points  out  how  he  ought  to  teach  old  men  and  women,  young  women  and  men,  and  be 
a  pattern  for  all:  he  states  in  what  things  the  grace  of  God,  which  has  appeared,  in- 
structs us :  and  shows  likewise  the  blessings  bestoived  on  us  by  Christ. 

1.  But  speak  thou  the  things  that  become  sound  doctrine : 

2.  That  the  aged  men  be  sober,  chaste,  prudent,  sound  in  faith, 
in  love,  in  patience. 

*  Epimenides.  The  term  prophet  was  applied  to  poets,  and  is  here  used  by 
the  apostle,  either  ironically,  because  so  esteemed  by  the  Cretans,  or  seriously, 
because  he  treated  of  the  Pagan  oracles.     Aratus  has  a  similar  passage. 

2  Falsehood,  ferocity,  and  sensuality  are  ascribed  to  them. 

^  Severe  rebukes  are  sometimes  necessary,  on  account  of  the  indifference  and 
insensibility  of  those  Tvhom  we  address.  They  should,  however,  be  rarely 
employed,  and  generally  with  some  qualification,  or  something  to  mitigate  their 
asperity.  "  As  he  who  rebukes  a  meek  and  noble  spirit,  injures  and  destroys  him, 
so  he  who  flatters  one  who  needs  severity,  corrupts  him  and  does  not  suffer  him  to 
rise."     St.  Chrysostom. 

*  By  which  they  encumbered  and  disfigured  religious  truth. 

^  The  precepts  of  these,  who  refused  to  receive  the  Gospel  of  Christ,  and  who 
insisted  on  the  legal  distinction  of  meats. 

*  Rom.  xiv.  20.  Everything  becomes  perverted  by  the  evil  intention  of  those 
who  abuse  it.  Men  of  corrupt  principles  spoil  the  best  actions.  This  corresponds 
with  the  words  of  Ecclesiasticus :  "All  these  things  shall  be  for  good  to  the 
holy,  so  to  the  sinners  and  the  ungodly  they  shall  be  turned  into  evil."  Eccl. 
xxxix.  32. 

■^  Lit.  confess. 

^  That  they  know  Him. 

9  G.  cf^TE/^ttc  P.  "disobedient." 


492  THE    EPISTLE 

3.  Aged  women  in  like  manner  in  holy  attire,^  not  slanderers, 
not  enslaved^  to  much  wine,  teaching  well,^ 

4.  That  they  may  teach  the  young  women  prudence,  to  love 
their  husbands,  to  love  their  children, 

5.  To  be  discreet,  chaste,  sober,"*  taking  care  of  the  house,* 
kind,  obedient  to  their  husbands,  that  the  word  of  the  Lord  may 
not  be  blasphemed.^ 

6.  The  young  men  in  like  manner  exhort  to  be  sober.'^ 

7.  In  all  things  show  thyself  an  example  of  good  works,  in  doc- 
trine, in  integrity,  in  gravity,^ 

8.  A  sound  speech,^  not  open  to  censure,  that  he  who  is  of  the 
contrary  part^°  may  be  ashamed,  having  no  evil  to  say  of  us :" 

9.  ^Servants  to  be  obedient  to  their  masters,  pleasing  them  in 
all  things,  not  contradicting,^^ 


'  G.  \i  KAtcts-T'iy.-JL'Ti  i-.paTrpiTri'is.  V.  in  habitu  sancto.  P.  "that  they  he  in  beha- 
viour as  becometli  holiness."  Both  the  Syriac  versions  and  the  Arabic,  Theodoret 
and  the  Latin  fathers,  and  many  cursive  manuscripts,  put  the  adjective  in  the  same 
case  with  the  substantive,  as  in  the  Vulgate.  The  noun  refers  to  dress,  but  may 
include  the  general  deportment.  St.  Jerome  takes  it  to  mean,  that  "their  dress, 
gait,  motion,  look,  speech,  and  silence,  should  present  a  certain  dignity  and  pro- 
priety." 

2  This  is  the  literal  force  of  the  text.  "It  is  a  kind  of  servitude  and  degraded 
condition  that  our  senses  should  be  overpowered  by  wine,  so  that  we  are  not  our 
own  masters,  but  are  slaves  of  wine."     St.  Jerome. 

'  In  private.  "He  allows  women  to  exhort  at  home,  but  he  does  not  permit 
them  to  preside,  or  to  deliver  a  long  discourse."  St.  Chrysostom.  Compare  1 
Tim.  ii.  12. 

*  The  text  has  no  term  for  "  sober." 

^  G.  omoujiov;.  P.  "  keepers  at  home."  Most  Uncial  manuscripts  have  o/xoy/jjduc 
Domestic  in  their  habits;  attentive  to  the  affairs  of  their  house.  "  The  wife  who 
has  care  of  her  house  will  also  be  prudent  and  economical ;  she  will  not  occupy 
herself  with  pleasure,  nor  untimely  expenses,  or  other  such  things."  St.  Chry- 
sostom. 

^  Religion  is  dishonoured,  when  those  who  make  a  profession  of  piety  neglect 
domestic  duties.  "If  it  happen  that  a  believing  woman  living  with  an  unbe- 
lieving man  is  not  virtuous,  he  is  wont  to  blaspheme  God."     St.  Chrysostom. 

'  G.  9-m^fovitv.     To  be  wise,  chaste,  temperate. 

^  G.  P.  "in  doctrine  showing  uncorruptness,  gravity,  sincerity."  There  are 
great  varieties  in  the  readings. 

^  This  is  in  the  objective  case,  governed  by  a  verb,  which  is  understood. 

'°  The  unbeliever. 

"  G.  P.  "of  you."  The  Vulgate  reading  is  now  received  on  the  authority  of 
the  ancient  manuscripts  generally.     St.  Chrysostom  so  read. 

'2  Teach. 

'*  The  apostle  wishes  their  obedience  to  be  cheerful,  and  without  murmuring. 


TO    TITUS.  493 

10.  Not  purloining,^  but  in  all  tilings^  showing  good  faith,^ 
that  they  may  adorn'^  the  doctrine  of  God  our  Saviour  in  all 
things. 

11.  For  the  grace*  of  God  our  Saviour  hath  appeared®  to  all 
men, 

12.  Instructing  us,  that  denying  impiety  and  worldly  lusts,  we 
should  live  soberly,  and  justly,  and  piously,  in  this  world, 

13.  Waiting  for  the  blessed  hope,^  and  coming*  of  the  glory  of 
our  great  God  and  Saviour  Jesus  Christ,^ 

14.  Who  gave  Himself  for  all,  that  He  might  redeem^"  us  from 
all  iniquity,  and  cleanse  for  Himself  an  acceptable"  people,  a  pur- 
suer of  good  works. 

15.  These  things  speak,  and  exhort,  and  reprove,  with  all 
authority.     Let  no  man  despise  thee.^^ 


"  Since  persons  of  every  state  of  life  can  be  happy  in  their  own  sphere,  he  wishes 
slaves  to  feel  contented  with  their  lot,  and  not  to  imagine  that  they  cannot  be 
servants  of  the  Lord  on  account  of  their  bondage ;  but  on  the  contrary,  to  be 
convinced  that  they  please  God  and  fulfil  His  will,  by  being  subject  in  all  things 
to  their  masters,  and  taking  pleasure  in  their  condition."     St.  Jerome. 

'  He  points  to  a  vice  very  common  among  servants. 

^  G.  TTiLTdLf.     P.  "  all  good  fidelity." 

3  Fidelity. 

*  The  practice  of  virtue,  even  by  slaves,  becomes  an  ornament  to  religion, 
presenting  its  beauty  to  admiration. 

^  G.  P.  "  that  bringeth  salvation."  The  Vulgate  reading  is  in  two  Uncial 
manuscripts,  and  in  the  Coptic  and  Ethiopic  versions.  St.  Chrysostom  read  as  in 
the  common  Greek. 

^  Lit.  been  manifested. 

■^  For  its  fulfilment. 

^  Manifestation. 

'  G.  Tou  iJ.iyahav  S-jsu  xai  a-c^Tfjpoc:  it[xZv.  The  translation  given  above  is  ably 
maintained  by  Middleton.  The  fathers  so  understood  it.  "Jesus  Christ  our 
Saviour  is  styled  the  Great  God."  St.  Jerome.  "Where  are  they,"  cries  St. 
Chrysostom,  "  who  say  that  the  Son  is  less  than  the  Father?" 

'"  Ransom. 

1'  G.  Tnpr.ia-tov.  P.  "peculiar."  In  the  Hellenistic  use  it  means  special,  or  ex- 
cellent. See  St.  Jerome.  St.  Clu-ysostom  explains  it  as  meaning  "chosen,  having 
nothing  in  common  with  others." 

'^  Suffer  no  one  to  slight  your  authority. 


494  THE     EPISTLE 


CHAPTER  III. 

He  points  to  the  virtues,  to  the  exercise  ivhercof  Timothy  ought  to  exhort  the  faithful,  and 
to  the  vices  against  which  he  should  guard  them  :  and  he  states  that  we  have  been  de- 
livered from  our  former  sins  through  the  mere  goodness  of  God,  through  the  laver  of 
regeneration,  being  made  in  hope  heirs  of  eterjial  life:  and  he  admonishes  him  that, 
teaching  these  things,  he  shun  vain  doctrine,  and  heretics  likewise. 

1.  Admonish  them  to  be  subject  to  princes^  and  powers,  to  obey 
orders,^  to  be  ready  for  every  good  work  •? 

2.  To  slander  no  one,  not  to  be  quarrelsome,  but  modest,''  show- 
ing* all  meekness  to  all  men. 

3.  For  we  ourselves  also  were  once  foolish,  incredulous,^  erring, 
enslaved  to  various  lusts  and  pleasures,  living  in  malice  and  envy, 
hateful,  hating  one  another. 

4.  But  when  the  goodness  and  kindness  of  our  Saviour  God^ 
appeared, 

5.  Not  by  works  of  justice,  which  we  did,^  but  according  to  His 
mercy,  He  saved  us  by  the  laver  of  regeneration  and  renewing  of 
the  Holy  Ghost,^ 

6.  Whom  He  hath  poured  forth  on  us  abundantly  through  Jesus 
Christ  our  Saviour, ^° 

7.  That  being  justified  by  His  grace,  we  may  be  heirs"  accord- 
ing to  hope  of  eternal  life.' 


12 


'  Lit.  principalities. 

2  G.  7rit^^fx.ilv.  V.  obedire  verbo.  P.  to  obey  magistrates.  In  the  ancient 
Latin  version,  it  was  simply  :   "  obedire." 

3  This  may  be  deemed  a  limitation  of  the  duty  of  obedience. 
■«  Gentle. 

^  Practising. 

^  G.  aTTii^iH.  The  Vulgate  interpreter  generally  renders  this  word  "  increduli," 
or  "  incredibiles."  St.  Jerome  explains  it  as  meaning:  "  insuasibiles,"  hard  to 
be  persuaded. 

^  This  is  the  old  Rhemish  translation,  and  is  maintained  by  Middleton. 

8  2  Tim.  i.  9.     The  apostle  does  not  affirm  that  they  had  done  such  works. 

3  Baptism  is  here  declared  to  be  the  instrument  of  a  new  birth,  and  of  a  new 
state  of  the  soul,  which  receives  the  sanctifying  Spirit. 

1°  Through  His  merits  all  grace  is  bestowed. 

"Of  God. 

'^  Hope  points  our  view  to  eternal  life. 


TO    TITUS.  495 

8.  It  is  a  faithful  saying  :^  and  these  things  I  will  have  thee 
affirm  strongly,^  that  they  who  believe  God  should  take  care  to 
apply  themselves  to  good  works.  These  things  are  good  and  useful 
to  men.^ 

9.  But  avoid  foolish  questions,  and  genealogies,^  and  conten- 
tions, and  strifes  about  the  law  :  for  they  are  useless  and  vain. 

10.  Shun  an  heretical  man^  after  a  first  and  second  admonition  : 

11.  Knowing  that  such  a  one  is  subverted,^  and  sinneth,  being 
self-condemned.'' 

12.  When  I  shall  send  to  thee  Artemas,  or  Tychicus,  hasten  to 
come  to  me  to  Nicopolis  :*  for  I  have  determined  to  pass  the  winter 
there. 

13.  Send  beforehand  carefully^  Zenas,  the  lawyer,  and  Apollo, 
that  nothing  may  be  wanting  to  them. 

14.  And  let  ours^°  also  learn  to  apply  themselves  to  good  works" 
for  necessary  purposes,  that  they  may  not  be  fruitless. ^^ 


1  That  those  who  believe  God,  &c. 

2  Inculcate. 

"  Good  works  are  profitable  to  those  who  perform  them,  and  edifying  to  those 
who  witness  them.     They  are  far  more  efiFectual  than  arguments. 

*  Family  descents,  such  as  the  Jews  paraded,  or  speculations  about  eons,  such 
as  the  Chaldean  philosophers  and  early  Gnostics  devised.  1  Tim.  i.  4;  iv.  7 ; 
2  Tim.  ii.  23. 

^  One  who  clings  to  his  own  views  in  opposition  to  the  public  teaching  of  the 
apostolic  ministry.  He  is  to  be  shunned,  because  his  obstinacy  in  error  leaves 
no  hope  of  his  conversion.  "  He  who  after  one  or  two  admonitions  refuses  to 
abandon  his  error,  imagines  that  his  reprover  is  in  error,  and  getting  ready 
for  strifes  and  disputes  of  words,  endeavours  to  gain  over  his  teacher  to  his  sen- 
timent."    St.  Jerome. 

^  Lost — has  fallen  away  from  faith — is  on  the  road  to  perdition.  St.  Chry- 
sostom  observes  that  the  apostle  directs  us  to  "  avoid  contests  with  heretics,  that 
we  may  not  labour  in  vain,  since  no  good  result  is  to  be  hoped  for." 

■^  Since  he  resists  an  authority  which  he  formerly  acknowledged  to  be  of  God. 
"  He  is  said  to  be  self-condemned,  because  the  fornicator,  adulterer,  murderer, 
and  other  sinners  are  driven  from  the  Church  by  the  priests :  but  heretics  pass 
sentence  on  themselves,  going  forth  from  the  Church  of  their  own  accord  :  which 
departure  seems  to  be  the  condemnation  of  their  own  conscience."     St.  Jerome. 

*  Probably  in  Epirus,  built  by  Augustus  to  perpetuate  the  memory  of  his 
victory  over  Antony,  as  St.  Jerome  thinks. 

*  This  means  to  provide  them  well  for  their  journey. 
'"  The  faithful,  our  brethren. 

"  To  almsgiving,  especially  to  enable  the  ministers  of  God  to  prosecute  their 
holy  undertakings, 

'^  Without  reward  hereafter. 


496  THE    EPISTLE    TO    TITUS. 

15.  All  those  who  are  with  me  salute  thee :  salute  those  who 
love  us  in  faith.     The  grace  of  GocP  with  you  all.     Amen.^ 


»G.  P.  omit  "of  God." 

2  G.  P.  "It  -was  written  to  Titus,  ordained  the  first  bishop  of  the  Church  of  the 
Cretians,  from  Nicopolis,  of  Macedonia."  Jaspis  remarks  that  this  city  was  not 
yet  built,  and  that  Nicopolis  in  Epirusis  probably  the  place  whence  it  was  written. 


INTRODUCTION 


TO  THE  EPISTLE  TO  PHILEMON. 


Onesimus,  a  fugitive  slave,  whose  master  was  a  Christian,  a 
resident  of  Colosse,  was  won  to  the  faith  by  St.  Paul,  when  a 
prisoner  at  Rome.  The  conversion  of  the  slave  was  so  sincere, 
that  by  the  advice  of  the  apostle  he  ventured  to  return  to  his 
master,  being  furnished  with  a  strong  letter,  in  which  he  was 
recommended  to  his  favour  and  forgiveness  in  a  simple  but  touch- 
ing manner.  The  affection  of  Philemon  for  Paul  was  such,  that 
the  latter  might  have  presumed  on  his  consent  to  retain  Onesimus 
at  Rome,  for  his  own  service ;  but  he  preferred  sending  him  back, 
to  show  how  sincerely  he  respected  the  rights  of  his  friend,  and 
how  strongly  he  inculcated  the  duty  of  obedience  and  dependence 
to  those  who  in  that  state  of  society  were  subject  to  the  dominion 
of  others.  It  is  by  a  special  design  of  Providence  that  this  short 
epistle  remains  to  us  as  a  splendid  instance  of  the  power  of  religion 
over  a  class  who  are  generally  considered  irreclaimable,  insubordi- 
nate and  dishonest  slaves,  and  a  beautiful  manifestation  of  the 
tenderness  of  apostolical  charity,  which  embraces  as  a  favourite 
child  the  converted  bondman.  It  is  also  an  evidence  that  the 
Gospel  is  not  directed  to  disturb  the  actual  order  of  society,  by 
teaching  men  to  disregard  their  obligations,  however  severe  their 
enforcement  may  appear.  It  proclaims,  indeed,  to  all  the  necessity 
of  justice  and  charity  towards  all,  and  teaches  that  nothing  can 
warrant  cruelty  to  a  fellow-being  :  but  it  does  not  indulge  vain 
theories  of  philanthropy  to  the  prejudice  of  social  order.  The 
result,  however,  of  the  influence  of  religion  necessarily  is  the  miti- 
gation of  social  evils,  the  moral  elevation  of  individuals  of  all 
classes  in  society,  and  the  advancement  of  civilization,  freedom, 

and  virtue. 

32 


THE  EPISTLE 

OF    BLESSED    PAUL    THE    APOSTLE 
TO    PHILEMON. 


He  sends  hack  to  Philemon,  whose  charity  and  faith  he  praises,  his  servant  Onesinnis, 
recommending  him  to  his  master,  and  taking  on  himself  the  responsibility  of  the  fault 
which  he  had  committed.  He  intimates  the  tvish  to  have  him  to  attend  on  him  whilst 
preaching  the  Gospel. 

1.  Paul,  a  prisoner^  of  Christ  Jesus,  and  Timothy  the  brother  :^ 
to  Philemon  our  beloved  and  fellow-labourer,^ 

2.  And  to  Appia,  the  beloved  sister,^  and  to  Archippus,  our  fel- 
low-soldier,^ and  to  the  church  which  is  in  thy  house.*^ 

3.  Grace  to  you  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

4.  I  give  thanks  to  my  God,''  always  making  remembrance  of 
thee  in  my  prayers, 

5.  Hearing  of  thy  charity,  and  the  faith  which  thou  hast  in  the 
Lord  Jesus,  and  toward  all  the  saints,^ 

'  He  was  then  in  prison  at  Rome.     This  circuinstance  was  calculated  to  give 

great  force  to  his  appeal  in  behalf  of  the  slave. 

2  He  was  probably  known  to  Philemon.  Although  his  name  is  here  used,  the 
letter  is  written  by  Paul  alone. 

^  G.  c-unpyZ.  This  term  was  applied  to  laymen,  who  co-operated  with  the 
apostles  by  the  exercise  of  zeal  and  charity. 

*  G.  P.  omit  "  sister,"  which  is  found  in  five  Uncial  manuscripts.  Lachmann 
has  inserted  it.  St.  Chrysostom  conjectures  that  she  was  the  wife  of  Philemon. 
The  apostle  desired  her  influence  with  her  husband  in  behalf  of  Onesimus. 

^  Engaged  with  him  in  the  holy  ministry.     Col.  iv.  17. 

®  His  house  served  as  a  place  of  religious  assembly. 

'  For  the  graces  bestowed  on  Philemon. 

»  Charity  to  all  the  faithful. 


THE     EPISTLE    TO     PHILEMON.  499 

6.  That  the  communication  of  thy  faith^  may  become  evident^ 
in  the  knowledge^  of  every  good  work,  which  is  in"*  you  in  Che,ist 
Jesus. 

7.  For  P  have  had  great  joy  and  consolation  in  thy  charity,  be- 
cause the  bowels  of  the  saints  are  refreshed  by  thee,  brother. 

8.  Wherefore  having  much  confidence  in  Christ  Jesus  to  com- 
mand thee  what  is  fit : 

9.  For  love  I  entreat  rather,  thou  being  such*'  a  one  as  Paul,  an 
old  man,  and  now  a  prisoner  also  of  Jesus  Christ  : 

10.  I  beseech  thee  for  my  child,  whom  I  have  begotten'^  in* 
chains,  Onesimus, 

11.  Who  in  time  past  indeed  was  unprofitable  to  thee,  but  now 
is  useful  both  to  me  and  to  thee, 

12.  Whom  I  have  sent  back  to  thee.^  And  do  thou  receive 
him  as  my  own  bowels  :^° 

13.  Whom  I  would  have  retained  with  me,  that  instead  of  thee" 
he  might  minister  to  me  in  the  bands  of  the  Gospel  :^ 

14.  But  without  thy  counsel''^  I  would  do  nothing,'''  that  thy  good 
might  not  be  as  of  necessity,  but  voluntary. 

15.  For  perhaps  he  therefore  departed  from  thee'^  for  a  time, 
that  thou  mightest  receive  him  again  for  ever  :^^ 

1  Communion  in  good  works,  proceeding  from  faith ;  or  the  communion  of  faith, 
the  faith  which  is  common  to  alL 

^  G.  ivipyi;.  P.  efifectual.  The  Vulgate  interpreter  probably  read  iv^pyri?-  St. 
Jerome  preferred  the  other  reading. 

^  The  apostle  wished  Philemon  to  advance  in  the  practice  of  virtue,  so  as  to 
know  and  practise  every  good  work :  to  know  its  excellence,  and  eagerly  embrace 
the  occasion  of  practising  it. 

■*  Among. 

^  G.  P.  "We  have."  Four  Uncial  manuscripts,  including  the  Alexandrian, 
have  the  Vulgate  reading. 

^  The  text  refers  it  to  Paul  himself.     "  I  being  such,  as  Paul,  an  old  man." 

'  Converted  to  the  faith  and  baptized. 

8  G.  P.  "  my."  It  is  wanting  in  five  of  the  chief  manuscripts,  but  it  was  read 
by  St.  Chrysostom. 

9  G.  P.  omit  "  to  thee."  It  is  however  found  in  four  of  the  chief  manuscripts, 
and  in  that  used  by  St.  Chrysostom. 

'"  This  is  an  expression  of  tender  affection,  founded  on  the  natural  relation  of 
father  and  child. 

'•  Rendei'ing  such  services  as  Philemon  would  have  desired  to  render  in  person. 

•2  Whilst  I  continue  a  prisoner  on  account  of  the  Gospel. 

'^  Consent. 

1*  Would  not  detain  him. 

'*  G.  P.  omit  "from  thee :"  which  are  wanting  in  St.  Chrysostom. 

'6  The  apostle  intimates  that  the  temporary  flight  of  the  slave  was  Divinely 


500  THE     EPISTLE     TO     PHILEMON. 

16.  Not  now  as  a  servant,  but  instead  of  a  servant  a  beloved 
brother/  especially  to  me  :^  but  how  much  more  to  thee,  both  in 
the  flesh,^  and  in  the  Lord  ? 

17.  If  then  thou  regard  me  as  a  partner,^  receive  him,  as  myself: 

18.  And  if  he  hath  done  thee  any  wrong, ^  or  owetli  anything, 
charge  it  to  me.^ 

19.  I,  Paul,  have  written  with  my  hand :  I  Avill  repay,  that  I 
may  not  say  to  thee,  that  thou  owest  me  even  thyself :'' 

20.  Yea,  brother.  May  I  enjoy  thee  in  the  Lord  :^  Refresh  my 
bowels  in  the  Lord. 

21.  Confident  of  thy  obedience,  I  have  written  to  thee,  knowing 
that  thou  wilt  do  even  more  than  I  say.^ 

22.  But  withal  prepare  me  also  a  lodging :  for  I  hope  that 
through  your  prayers  I  shall  be  given  to  you.^° 

23.  Epaphras,  my  fellow-prisoner  in  Christ  Jesus  saluteth  thee, 

24.  Mark,  Aristarchus,  Demas  and  Luke,  my  fellow-labourers. 

25.  The  grace  of  our  Lord  Jesus  Christ"  with  your  spirit. 
Amen.^ 

permitted  to  give  occasion  to  his  conversion,  and  to  his  consequent  devotedness 
for  ever  to  the  service  of  his  master.  The  union  of  both  for  ever  in  the  enjoyment 
of  God  is  also  intimated.,  "  Sometimes  evil  is  the  occasion  of  good,  and  God  turns 
to  a  happy  result  the  perverse  designs  of  men."     St.  Jerome. 

'  In  Christ. 

^  By  calling  him  his  child  and  brother,  he  disposes  Philemon  to  regard  him 
with  affection,  notwithstanding  the  difference  of  their  social  condition.  "In  call- 
ing him  child,  he  shows  his  affection,  in  styling  him  brother,  he  shows  his  great 
benevolence  and  respect  for  him."     St.  Chrysostom. 

''  In  the  domestic  relation  of  servant  to  master. 

■*  Friend. 

5  Onesimus  had  taken  some  of  his  master's  money,  which  he  spent,  and  coulcP 
not  return. 

^  He  offers  to  repay  it,  if  Philemon  require  it,  and  gives  to  his  promise  a  legal 
form. 

"  The  apostle  reminds  him  how  greatly  he  is  indebted  to  him  as  the  instrument 
of  his  conversion,  and  insinuates  that  he  ought  not  to  demand  payment. 

^  He  regards  the  kind  treatment  which  he  anticipates  for  Onesimus,  as  ren- 
dered to  himself  as  a  service,  and  a  source  of  comfort  to  him. 

8  This  may  be  an  intimation  of  the  hope  that  Philemon  may  manumit  Onesimus. 

'"  He  hoped  to  be  set  at  liberty,  so  as  to  be  able  to  visit  them.  Prayer  has 
mysterious  force,  and  obtains  Divine  aid,  by  which  the  designs  of  persecutors  are 
defeated,  and  their  will  made  instrumental  for  good.  The  lodging  which  he  de- 
sired, was  with  a  view  to  have  a  convenient  place  to  preach  the  Gospel. 

"Be. 

'^  G.  P.  "written  from  Rome  to  Philemon  by  Onesimus,  a  servant."  This  does 
not  appertain  to  the  text,  although  it  be  correct. 


INTRODUCTION 


TO    THE    EPISTLE    TO    THE    HEBREWS. 


This  letter  has  always  been  received  by  the  Greek  fathers,  and 
the  Eastern  churches  generally,  as  the  work  of  the  apostle  Paul  ;^ 
but  among  the  Latins  doubt  existed  for  some  time  in  regard  to  its 
author  and  its  inspiration.  From  the  letter  of  Clement  of  Rome 
to  the  Corinthians,  it  is  clear  that  he  used  freely  this  epistle,  as 
well  as  the  other  inspired  writings,  although  he  did  not  quote  the 
author  by  name,  which  he  was  not  wont  to  do,  unless  when  refer- 
ring to  the  letters  to  the  Corinthians  written  by  the  apostle.  The 
doubt  which  subsequently  arose  as  to  its  inspiration,  may  be  traced 
to  the  abuse  made  of  it  by  the  Montanists  and  Novatians,  in  sup- 
port of  their  errors,  which  led  several  to  seek  for  reasons  to  ques- 
tion its  authority,  because  it  does  not  commence  like  the  other 
epistles,  and  there  is  a  marked  diiFerence  in  the  style.  Origen, 
who  was  struck  by  the  peculiarity  of  style,  observed,  nevertheless, 
that  the  ancients  had,  not  without  reason,  handed  it  down  as  the 
work  of  Paul.^  St.  Jerome  and  St.  Augustin  followed  the  common 
tradition  of  the  Oriental  churches,  which  finally  prevailed  also  in 
the  Roman  Church, — Pope  Innocent,  in  his  letter  to  Exuperius, 
having  enumerated  fourteen  epistles  of  Paul,  as  the  Council  of  Car- 
thage had  a  short  time  before  done,  under  the  influence  of  Augus- 
tin. The  Council  of  Trent  recognised  it  among  the  inspired  writ- 
ings, in  the  name  of  the  apostle.  Calvin  could  not  persuade 
himself  that  Paul  was  its  author,  although  he  admitted  its  inspi- 
ration. 

Critical  observations  support  the  belief  of  the  authenticity  of 

'  St.  Jerome,  ep.  ad  Dardan.  2j\^pu(j_  Euseb.  H.E.  1.  vi.  25. 


502  INTEODUCTION. 

this  letter.  It  is  in  accordance  with  the  known  facts  of  history  in 
regard  to  the  faithful  of  Palestine.  James  and  Stephen  had 
sealed  their  course  by  martyrdom,  and  their  glorious  end  was 
pointed  to  with  a  view  to  strengthen  the  faith  of  those  who  had 
been  instructed  by  them  in  the  word  of  God.^  The  faithful  had 
suffered  loss  of  property  and  other  annoyance  from  their  unbeliev- 
ing countrymen,  but  as  yet  the  persecution  had  not  generally  as- 
sumed a  sanguinary  character,^  the  Jews  being  restrained  by  the 
policy  of  the  Romans  from  glutting  their  appetite  for  Christian 
blood.  The  splendour  of  the  Jewish  ceremonial,  and  the  multitude 
of  the  legal  observances,  retained  a  strong  influence  over  the  con- 
verts from  Judaism,  and  exposed  them  to  great  danger  of  re- 
lapsing, as  is  evident  from  the  whole  tenor  of  this  epistle.  The 
last  verses  clearly  mark  Paul  as  the  author,  and  the  time  that  of 
his  liberation  from  confinement,  whilst  he  was  yet  in  Italy. 

The  difference  of  style  is  not  such  as  to  leave  no  traces  of  the 
peculiar  mode  of  thought  and  expression  observable  in  the  other 
writings  of  this  apostle.  On  the  contrary,  all  critics  admit  that 
the  ideas  are  the  same,  although  presented  somewhat  differently ; 
and  a  remarkable  similitude  is  found  in  several  turns  of  speech.  In 
the  other  epistles  some  variety  is  seen,  according  to  the  circum- 
stances of  the  faithful  whom  he  addressed ;  and  the  fact  that  this 
is  an  essay,  rather  than  a  familiar  letter,  may  account  for  the 
greater  diversity  which  in  this  is  apparent.  ,This  also  may  be  the 
cause  of  his  omitting  the  introductory  sentences,  wherein  he  is 
wont  to  declare  his  apostleship  and  express  his  good  wishes,  espe- 
cially since  he  herein  styles  Christ  the  apostle  of  our  confession. 
Moreover,  he  gloried  in  being  the  apostle  of  the  Gentiles,  and 
might  therefore  decline  using  this  title,  when  addressing  his  fellow- 
countrymen. 

There  can  be  little  doubt  that  this  epistle  was  originally  com- 
posed in  Greek,  since  it  is  only  in  that  language  that  the  ambi- 
guity exists  in  the  meaning  of  the  term  applied  to  signify  covenant, 
or  last  Avill,  of  which  the  writer  avails  himself.  The  Hebrew  term 
means  strictly  a  league  or  compact,  not  the  will  of  a  testator. 

The  various  dispensations  of  God,  and  His  communications  to  men, 
are  glanced  at  in  the  commencement  of  this  epistle,  to  make  the 
readers  the  more  sensible  of  the  advantages  granted  to  Christians, 

'  Heb.  xiii.  7.  2  ibij.  x,  32,  84. 


INTRODUCTION.  503 

who  are  taught  by  God's  own  Son,  the  Lord  of  angels,  the  Creator 
and  Ruler  of  the  universe.  His  humiliation  in  death  was  directed 
to  our  sanctification  and  glory,  it  being  proper  that  He  should 
resemble  us  in  nature,  in  order  to  perform  .the  more  effectually  the 
office  of  Redeemer.  Moses  was  indeed  a  faithful  servant  of  God, 
but  Christ  is  His  own  beloved  Son,  who  has  the  control  over  His 
house,  which  is  the  Church  composed  of  those  who  believe  in  His 
doctrine.  The  faithlessness  of  the  body  of  the  Israelites  who  came 
forth  from  Egypt,  caused  them  to  be  denied  entrance  into  the  land 
of  promise,  and  the  Jewish  converts  should  learn  by  their  example 
not  to  fail  in  faith,  or  fall  away  from  their  hope  in  Christ.  A 
better  rest  is  proposed  to  us,  into  which  our  High  Priest  has  en- 
tered as  our  forerunner. 


THE  EPISTLE 

OF    BLESSED    PAUL    THE    APOSTLE 
TO    THE    HEBREWS. 


CHAPTER  L 

The  new  testament  established  by  Christ  excels  the  old  testament  given  by  the  ministry  of 
angels,  as  Christ  is  greater  than  the  angels  in  origin,  dominion,  power,  and  honour. 

1.  God  in  time  past  speaking^  to  the  fathers  by^  the  prophets 
at  different  times^  and  in  various  ways  '^ 

2.  Lastly*  in  these  days  hath  spoken  to  us  by  His  Son,*^  whom 
He  hath  appointed  heir  of  all  things/  by  whom  also  He  made  the 
world  :^ 

1  Lit.  having  spoken. 

2  Lit.  in. 

^  TloKv/uepZ?.  In  various  portions.  It  pleased  God  not  all  at  once  to  reveal 
fully  Himself  and  His  counsels  ;  but  according  to  His  Supreme  Wisdom  He  com- 
municated such  truths  as  it  was  important  for  men  to  know  in  the  various  stages 
of  human  society. 

*  nohvrp^Trte;.  In  a  variety  of  ways,  sometimes  by  angels,  sometimes  by  in- 
ternal illumination,  sometimes  by  visions,  sometimes  by  dreams. 

5  G.  P.  "In  these  last  days."  Critics  prefer  the  Vulgate  reading,  which  is 
supported  by  the  best  manuscripts.  The  present  is  the  last  state  of  mankind. 
The  revelation  by  Cheist  is  to  be  followed  by  no  fuller  revelation. 

^  Although  the  article  is  not  in  the  text,  the  only  begotten  Son  is  plainly 
meant. 

'  To  Christ,  as  man,  a  universal  inheritance  is  promised.  Through  His 
Church  He  reigns  in  all  believers,  and  His  power  will  crush  the  ungodly.  He  is 
Lord  of  all  things,  although  styled  heir. 

^  Lit.  the  eons — the  periods — ages.  It  is  equivalent  to  all  things  which  exist 
in  time — the  material  world.     See  infra  xi.  3. 


THE    EPISTLE    TO    THE     HEBREWS.  505 

3.  Who  being  the  splendour  of  His  glory/  and  the  impression^ 
of  His  substance,^  and  supporting^  all  things  by  the  word  of  His 
power/  purging  away  sins/  sitteth  on  the  right  hand  of  the 
majesty  on  high : 

4.  Being  made  so  much  better  than  the  angels/  as  He  inhe- 
rited^ a  more  excellent  name  than  they, 

5.  For  to  which  of  the  angels  did  He  say  at  any  time :  "  Thou 
art  My  Son,  this  day  have  I  begotten  Thee?"^  And  again:  "I 
will  be  to  Him  a  Father,  and  He  shall  be  to  Me  a  Son  ?"^° 


'  G.  a7ra.vya(7[xa.  Ti);  J'o^ii;.  It  Corresponds  with  the  description  of  wisdom,  in 
the  Book  of  Wisdom  vii.  26  :  "  dnravyaiT/uai  yhp  ia-rt  <pa>Tos  aiSiou."  "  He  called  the 
Son  the  splendour  of  His  gloi'y ;  and  with  what  propriety  this  is  said,  you  may 
learn  from  Christ,  who  says  of  Himself:  '  I  am  the  light  of  the  world.'  On  this 
account  He  called  Him  the  splendour,  as  light  from  light."     St.  Chrysostom. 

^  G.  ;^^5(/)*KTi■)/;.  The  Greek  term  means  an  impression  such  as  is  produced  by  a 
seal.  The  Vulgate  renders  it,  "  figura*."  In  the  passage  above  quoted  wisdom  is 
called:  'ia-OTTTfov  dx-nKiimrfov  t'V  tou  d'sou  ivipyita.;,  no.)  iix.(ov  t>k  dya.d'orMrog  dvrov.  The 
whole  verse  maybe  literally  rendered :  "She  is  the  reflection  of  unseen  light, 
and  the  stainless  mirror  of  the  energy  of  God,  and  the  image  of  His  goodness." 
The  apostle  seems  to  have  had  this  passage  in  view.  In  Christ  is  reflected  the 
glory  of  the  Godhead,  which  cannot  be  seen  in  itself — the  Divine  essence  is  pre- 
sented to  contemplation,  His  sacred  humanity  bearing  the  stamp  of  the  Deity, 
which  dwelt  in  it. 

^  The  Greek  term  may  signify  either  substance  or  person.  The  Son  is  the 
perfect  reflection  of  the  glory  of  the  Father,  the  same  Divine  nature  being  com- 
mon to  both.     His  human  nature  also  reflects  the  Divine. 

*  "Governing  all  with  authority."     St.  Chrysostom. 

5  This  means,  "by  His  powerful  word."  He  preserves  all  things  in  their 
order  by  His  sovereign  will. 

fi  G.  P.  "when  He  had  by  Himself  purged  our  sins."  The  Alexandrian  and 
Vatican  manuscripts,  and  the  Armenian  version,  have  not,  "by  himself,"  which 
words,  as  also  "our,"  are  expunged  by  Lachmann.  The  latter  is  wanting  in  four 
Uncial  manuscripts.  The  work  of  redemption  is  ascribed  to  Him  who  created, 
and  who  still  preserves  the  world,  and  the  exaltation  of  His  humanity,  in  recom- 
pense of  His  atonement,  is  declared.  "As  regards  Him,  He  saved  all."  St. 
Chrysostom. 

'  The  humanity  of  Christ  was  exalted  in  glory  far  above  the  angels,  because 
He  alone  was  truly  the  Son.  The  apostle  insists  on  this,  because  the  Jews  were 
wont  to  glory  in  the  law  as  given  by  angels. 

*  Possessed. 

9  Psalm  ii.  7.  This  may  have  been  understood  originally  of  David,  whom  God 
cherished  and  protected  as  a  son ;  but  it  is  strictly  verified  only  in  Christ. 

1°  2  Kings  vii.  14.  This  was  spoken  directly  of  Solomon ;  but  in  its  sublimer 
sense  it  was  referred  to  Christ. 


506  THE     EPISTLE 

6.  And  when  he  bringeth  again^  the  first-begotten  into  the 
world,  He  saith,  "And  let  all  angels  of  God  adore  Him."^ 

7.  And  to^  the  angels  indeed  he"*  saith :  "  Who  maketh  His 
angels  spirits,  and  His  ministers  a  flame  of  fire."^ 

8.  But  to  the  Son:  "Thy  throne,  0  God,  is  for  ever  and  ever:^ 
the  sceptre  of  Thy  kingdom  is  a  sceptre  of  justice.'' 

9.  Thou  hast  loved  justice,  and  hated  iniquity  :  therefore  God,^ 
Thy  God  hath  anointed  Thee  with  the  oil  of  gladness  above  Thy 
partners."^ 

10.  And :  "  Thou,  0  Lord,  in  the  beginning  didst  found  the 
earth  :^°  and  the  heavens  are  works  of  Thy  hands. 

11.  They  shall  perish,  but  Thou  shalt  remain,"  and  all  shall 
grow  old  as  a  garment : 

12.  And  as  a  vesture  Thou  shalt  change  them^  and  they  shall 
be  changed  :  but  Thou  art  the  self-same,  and  Thy  years  shall  not 
fail." 


'  The  inspired  writer  in  another  place  treating  of  the  future  kingdom  of 
Christ.  St.  Chrysostom  understands  the  assumption  of  our  nature  to  be  this 
bringing  in  of  the  Son. 

2  Ps.  xcvi.  6.  *'  Adore  Him,  all  ye  His  angels."  The  superiority  of  Christ  to 
the  angels  is  manifest  from  the  worship  which  they  were  commanded  to  render 
Him. 

3  Of. 

*  The  sacred  writer. 

^  Ps.'ciii.  4.  As  in  the  text  the  article  is  prefixed  to  angels  and  ministers,  and 
not  to  spirits  and  flame  of  fire,  the  former  should  be  considered  the  subjects,  the 
latter  the  predicates.  It  maybe  rendered,  "Who  maketh  His  angels  as  the 
winds,  and  His  ministers  as  a  flame  of  fire."  God  gives  to  the  angels  the  speed 
of  the  winds,  and  to  the  same,  who  minister  at  His  throne,  the  power  of  a  burn- 
ing flame.  Martini  gives  this  interpretation,  together  with  the  more  common 
one. 

^  Ps.  xliv.  7,  8.  The  Divinity  of  Christ  is  manifest  from  the  application  to 
Him  of  this  text  by  the  apostle.  St.  Chrysostom  remarks,  that  the  article  is  pre- 
fixed to  the  noun,  which  is  peculiar  to  the  true  God. 

■^  Lit.  "rectitude." 

^  This,  as  well  as  the  preceding  address,  is  considered  to  be  in  the  vocative 
case. 

^  The  anointing  with  oil  was  among  the  usual  manifestations  of  joy.  Allusion 
also  may  be  made  to  the  anointing  of  kings  and  priests.  Christ  is  said  to  be 
anointed  above  His  companions,  because  His  merits  transcend  all  human  merit. 
Priests,  kings,  and  prophets,  were  vastly  inferior  to  Him. 

10  Ps.  ci.  26. 

"  G.  P.  "  Thou  remainest."     Two  Uncial  manuscripts  have  the  future. 

'^  G.  P.  "  fold  them  up."     One  Uncial  manuscript  has  the  Vulgate  reading. 


TO    THE    HEBREWS.  507 

13.  But  to  whicli  of  the  angels  did  He  say  at  any  time  :  "  Sit 
on  My  right  hand,  until  I  make  Thy  enemies  the  footstool  of  Thy 
feet?"i 

14.  Are  they  not  all  ministering  spirits,  sent  to  minister  for 
those  who  are  to  inherit  salvation  ?^ 


CHAPTER  IL 

Since  the  transgression  of  the  commandments  given  by  the  angels  was  punished  severely, 
much  more  so  shall  punishment  fall  on  those  who  transgress  the  commandments  of 
Christ,  who  by  assuming  human  nature,  and  enduring  death  on  the  cross,  became 
less  than  the  angels,  and  thereby  became  the  author  of  salvation  to  those  ivho  believe 
in  Him. 

1.  Wherefore  we  ought  to  observe  more  diligently^  the  things 
which  we  have  heard,"*  lest  perchance  we  run  out.^ 

2.  For  if  the  word  which  was  spoken  by  angels^  was  firm,  and 
all  prevarication  and  disobedience  received  a  just  recompense  of 
reward  ;^ 

3.  How  shall  we  escape,^  if  we  neglect  so  great  salvation  ?^ 


1  Ps.  cix.  1 ;  1  Cor.  xv.  25. 

^  The  Jews  themselves  considered  angels  in  this  light,  so  that  the  apostle  could 
confidently  appeal  to  them,  and  show  thence  how  much  inferior  they  were  to  the 
Son,  who  is  enthroned  at  the  right  hand  of  the  Father.  It  cannot  be  inferred 
from  this  that  all  the  heavenly  spirits  are  engaged  in  the  same  office. 

3  Lit.  "more  abundantly." 

*  The  doctrines  and  laws  of  Christ. 

5  From  Christ.  P.  "  lest  at  any  time  we  let  the7n  slip."  The  interpretation 
of  the  Vulgate  is  supported  by  the  Syriac  and  Arabic  versions,  and  by  St.  Chry- 
sostom,  and  approved  of  by  Bloomfield,  as  well  as  many  other  critics.  The  meta- 
phor is  taken  from  a  leaky  vessel.  The  danger  of  losing  faith  and  of  apostatizing 
is  expressed  by  it. 

^  The  Mosaic  law. 

'  These  last  words  might  be  omitted,  as  recompense  fully  expresses  the 
meaning. 

s  Punishment. 

8  Such  abundant  means  of  saving  our  souls.  The  Jews  principally  regarded 
temporal  blessings :  the  Christian  hopes  for  eternal  rewards. 


508  THE    EPISTLE 

Which  having  begun  to  be  declared  by  the  Lord,  was  confirmed  to 
us  by  those  who  heard/ 

4.  God  bearing  witness  by  signs  and  wonders,  and  various 
miracles,^  and  communications  of  the  Holy  Spirit  according  to 
His  will. 

5.  For  not  to  angels  hath  Grod  subjected  the  world  to  come,^  of 
which  we  speak, 

6.  But  some  one  testified  in  a  certain  place,^  saying :  "  What  is 
man,  that  Thou  art  mindful  of  him,*  or  the  son  of  man,  that  Thou 
visitest  him  ? 

7.  Thou  madest  him  a  little  less^  than  angels  -J  Thou  hast 
crowned  him  with  glory  and  honour :  and  Thou  hast  placed  him 
over  the  works  of  Thy  hands. 

8.  Thou  hast  subjected  all  things  under  his  feet:"^  For  in  that 
he^  subjected  all  things  to  him.  He  left  nothing  not  subject  to 
him.     But  now  we  see  not  as  yet  all  things  subjected  to  him.^° 

9.  But  we  see  Him,  who  was  made  little  less  than  angels, 
Jesus,  crowned  with  glory  and  honour"  for  the  sufi'ering  of  death: 
that  by  the  grace  of  God^^  He  should  taste^^.  death  for  all." 

'  Their  testimony  established  the  fact  that  our  Lord  had  thus  spoken.  The 
sacred  writer  speaks  of  Christians  generally,  and  omits  to  refer  to  the  special 
revelations  which  God  had  vouchsafed  to  himself. 

2  Mark  xvi.  20. 

^  The  Christian  dispensation  was  such  in  reference  to  the  prophets :  but  the 
heavenly  kingdom  may  be  likewise  understood. 

*  This  mode  of  citation  is  often  observed,  when  the  author  and  passage  quoted 
are  previously  well  known. 

^  Ps.  viii.  5,  6.  This  psalm  seems  directly  to  regard  the  creation.  The  dig- 
nity of  man  placed  over  all  other  animals  is  strikingly  represented.  In  a  secon- 
dary but  higher  sense  it  sets  forth  the  dignity  of  Christ,  to  whom  all  creation  is 
subject. 

6  It  is  also  explained:  "for  a  short  time :"  but  the  Vulgate  interpretation 
accords  better  with  the  context. 

■^  Adam  approached  the  angels  in  excellence  :  Cheist  humbled  himself  beneath 
them  by  taking  on  human  nature. 

8  Matt,  xxviii.  18 ;  1  Cor.  xv.  26. 

9  This  is  referred  by  Rosenmilller  to  the  sacred  writer ;  but  as  he  relates  what 
God  ordained,  it  may  be  understood  of  God  Himself. 

'°  To  any  mere  man. 

"  Philip  ii.  8.  This  was  seen  in  the  diffusion  of  His  worship.  His  glory  in 
heaven  was  the  object  of  faith. 

'^  The  Divine  goodness  and  mercy  to  mankind. 

'^  Experience,  suffer. 

'*  G.  P.  "for  every  man." 


TO    THE    HEBREWS.    .  509 

10.  For  it  became  Him,  for  whom  are  all  things,  and  by  whom 
are  all  things,  who  had  brought  many  sons  to  glory,  to  perfect,^ 
by  suffering,  the  author^  of  their  salvation. 

11.  For  He  who  sanctifieth,  and  they  who  are  sanctified,  are 
all  of  one.^  On  which  account  He  is  not  ashamed  to  call  them 
brethren,  saying  : 

12.  "  I  will  declare  Thy  name  to  my  brethren  :  in  the  midst  of 
the  church  I  will  praise  Thee."^ 

13.  And  again  :  "In  Him  I  Avill  put  my  trust."^  And  again: 
"Behold,  I  and  my  children,  whom  God  hath  given  me."^ 

14.  Because,  therefore,  the  children  are  partakers  of  flesh  and 
blood.  He  also  in  like  manner  partook  of  them  :^  that  by  death 
He  might  destroy  him  who  had  the  empire  of  death,  that  is,  the 
devil,* 

15.  And  might  deliver  those  who,  through  fear  of  death,  were 
all  their  life  subject  to  bondage.^ 

16.  For  nowhere  doth  He  take  hold  of  ^°  angels,  but  he  taketh 
hold  of  the  seed  of  Abraham. 

'  Consummate.  Christ  was  perfect  without  suffering ;  but  His  suflFerings  were 
necessary  for  the  accomplishment  of  His  office  as  Redeemer.  "  Since  God  in  the 
first  place  honoured  His  Son  by  leading  Him  through  suffering,  truly  the  assump- 
tion of  the  flesh  in  order  to  suffer  what  he  suffered,  was  greater  than  the  creating 
of  the  world,  its  production  out  of  nothing.  This  indeed,  was  an  exercise  of  love 
towards  men  :  but  that  in  a  far  higher  degree."     St.  Chi'ysostopi. 

2  G.  Tdv  a^x^yd^.  V.  "the  captain."  Bloomfield  observes,  that  it  means 
author  :  which  meaning  RosenmuUer  illustrates  from  Dionysius :  vofj-ttv  u^^J^yoi. 

^  Nature. 

■»  Ps.  xxi.  23. 

5  The  same  words  are  found  in  Psalm  xvii.  3,  but  have  no  reference  to  Christ  ; 
it  is  probable  that  the  apostle  refers  to  Isaiah  viii.  17.  "I  will  wait  for  the  Lord, 
who  hath  hid  His  face  from  the  house  of  Jacob,  and  I  will  look  for  him."  Confi- 
dence is  here  professed  in  the  name  of  the  whole  people,  as  may  be  inferred  from 
the  words  which  follow. 

8  This  is  a  continuation  of  the  same  text,  v.  18.  The  apostle  cites  it  sepai'ately : 
"again:"  to  give  it  greater  emphasis. 

"^  Christ  truly  assumed  human  nature  to  rescue  men  from  the  power  of  the 
devil. 

8  "  This  points  to  the  wonderful  fact,  that  the  devil  was  overcome  by  the  means 
whereby  he  had  prevailed,  and  that  Christ  wounded  him  by  the  weapon  which 
was  his  strong  arms  throughout  the  world.  This  proves  the  great  power  of  the 
conqueror."     St.  Chrysostom. 

3  In  terror. 

'°  He  does  not  take  on  Him  to  redeem  them.  He  does  not  lay  hold  on  them 
to  save  them.  "He  borrows  a  metaphor  from  those  who  pursue  fugitives,  and 
make  every  effort  to  lay  hold  on  them  as  they  flee,  and  to  seize  them  as  they 


510  THE     EPISTLE 

17.  "Wherefore  He  ought  in  all  things^  to  be  like  to  the  bre- 
thren, that  He  might  be  a  compassionate  and  faithful  high  priest^ 
to  God,  to  expiate  the  sins  of  the  people. 

18.  For  in  that  wherein  He  suffered  and  was  tempted,^  He  is 
able  also  to  help  those  who  are  tempted. 


CHAPTER  III. 

Christ  being  the  Son,  is  far  more  excellent  than  Moses,  who  was  a  faithful  servant  in 
the  house  of  God.  We  must  therefore  take  care  to  obey  Him  in  all  things,  lest  like 
the  unbelieving  Jews,  we  be  denied  e7itrance  into  His  rest. 

1.  Wherefore,  holy^  brethren,  partakers  of  the  heavenly  call- 
ing,^ consider  the  Apostle*^  and  High  Priest  of  our  confession,' 
Jesus, 

2.  Who  is  faithful  to  Him  who  made  Him,^  as  also  Moses  in 
all  His  house. ^ 

3.  For  He  is  deemed  worthy  of  greater  glory  than  Moses,  as 
he  who  buildeth  it  hath  greater  honour  than  the  house. ^° 

4.  For  every  house  is  built  by  some  one :  but  He  who  created 
all  things,  is  God. 

retreat.  For  when  human  nature  fled  far  away  from  Him,  since  we  were  estranged 
far  from  God,  and  without  God  in  tliis  world,  He  pursued  and  laid  hold  of  us." 
St.  Chrysostom.  P.  "  '  took  on  Him  :'  which  is  neither  the  meaning  of  the  verb, 
nor  agreeable  to  the  context."     TroUope. 

'  In  nature. 

^  In  the  things  appertaining  to  God. 

^  His  temptations  were  external :  but  the  endurance  of  them  furnishes  us  with 
a  new  motive  to  appeal  to  Him  for  succour  in  danger. 

*  This  epithet  is  applied  to  the  faithful  on  account  of  their  calling.  It  here  is 
used  to  distinguish  them  from  the  unbelieving  Jews,  who  were  his  brethren  ac- 
cording to  the  flesh. 

5  The  call  to  the  faith  is  from  heaven  :  it  is  a  supernatural  grace. 

^  The  special  Messenger  of  His  Father. 

■*  Whom  we  confess  to  be  our  Teacher,  Saviour,  and  Lord. 

^  P.  "appointed."  Who  made  Him  Apostle  and  High  Priest.  The  Greek 
verb  is  often  used  for  constituting  or  appointing,  and  the  noun  is  sometimes 
omitted.  The  Father  is  represented  as  constituting  the  Son  His  Ambassador  to 
men,  and  High  Priest  to  mediate  in  their  behalf. 

8  Family.     In  their  government.     Numbers  xii.  7. 

'°  The  builder  is  greater  than  the  material  building — the  head  of  a  family  is 
greater  than  the  family  which  springs  from  him. 


TO    THE    HEBREWS.  611 

5.  And  Moses  indeed  was  faithful  in  His  whole  house  as  a  ser- 
vant/ for  a  testimony  of  those  things  which  were  to  be  said  :^ 

6.  But  Christ  as  a  Son  in^  His^  house  :  which^  house  we  are, 
if  we  keep  steadfast  the  confidence"  and  glory  of  hope,^  unto  the 
end.* 

7.  Wherefore  as  the  Holy  Ghost  saith  :^  "  To-day,  if  ye  hear 
His  voice, 

8.  Harden  not  your  hearts,  as  in  the  provocation^"  according  to 
the  day  of  temptation"  in  the  desert, 

9.  Where^^  your  fathers  tempted  Me  :  they  tried,^^  and  saw  My 
works, 

10.  Forty  years :  wherefore  I  was  angry  with^'*  this  race,  and  I 
said:  They  always  err  in  heart. ^^  And  they  have  not  known  My 
ways,^" 

11.  As  I  swore  in  My  wrath  :  If  they  shall  enter^^  into  My  rest." 

12.  See,  brethren,  lest  perchance  there  be  in  any  of  you  an  evil 
heart  of  unbelief^*  to  depart  from  the  living  God. 

'  Qep:i7rti)v :  a  domestic,  not  a  slave. 

2  To  testify  to  those  things  which  should  be  known  in  order  to  prepare  for  the 
Christian  revelation. 

"  G.  P.  "  over."  The  Son  acts  as  master  in  the  house  of  his  Father.  He  acts 
with  authority  over  the  servants. 

*  "la  v.  6,  the  E.  T.  renders  n-jToZ  'his  own,'  and  so  many  critics:  but  it 
seems  preferable  to  understand  the  pronoun  of  God,  as  in  v.  5."     Trollope. 

5  G.  P.  "whose."     The  Cambridge  manuscript  agrees  with  the  Vulgate. 

^  Inspired  by  faith. 

''  The  hope  of  which  we  are  justly  proud. 

*  Our  actual  state  is  independent  of  future  contingencies  :  but  the  consumma- 
tion of  the  Divine  work  in  our  souls  requires  our  co-operation. 

9  Ps.  xciv.  8  ;  infra  iv.  7.  The  inspiration  of  the  Psalmist  is  here  plainly 
stat  ed. 

'°  At  Merriba.  The  Septuagint,  whom  the  apostle  follows,  gave  in  Greek  the 
signification  of  the  term  applied  to  the  place.     Exod.  xvii.  7. 

"  Massah,  which  means  temptation,  was  also  the  name  of  a  place. 

'2  G.  P.  "  when."     Two  of  the  chief  manuscripts  have  the  Vulgate  reading. 

'■^  G.  P.  "me."  Some  ancient  manuscripts  do  not  repeat  the  pronoun.  The 
meaning  of  the  verb  is  to  make  trial  of,  as  gold  is  tried. 

•*  The  Greek  term  signifies  to  be  weary  of,  to  loathe,  to  be  disgusted  with.  See 
Eccl.  1.  25. 

'»  Their  perverse  affections  lead  them  astray.  The  heart,  however,  is  also 
taken  for  the  mind  in  the  Scriptures. 

's  My  laws,  counsels. 

I''  This  is  equivalent  to  a  negation.     The  expression  is  elliptical. 

'^  The  danger  of  relapsing  into  Judaism  was  great,  in  consequence  of  the  high 
veneration  which  they  had  cherished  from  infancy  for  Moses,  and  the  law. 


512  THE     EPISTLE 

13.  But  exhort  one  another  each  day,  as  long  as  "  to-day"  is 
named/  that  none  of  you  be  hardened  with  the  deceitfulness  of 
sin.^ 

14.  For  we  are  made  partakers  of  Christ  :^  if,  nevertheless, 
we  retain  the  beginning  of  His'*  substance^  steadfast  to  the  end. 

15.  Whilst  it  is  said  :  "  To-day  if  ye  hear  His  voice,  harden  not 
your  hearts,  as  in  that  provocation." 

16.  For  some  hearing  provoked  Him,  but  not  all  who  came  out 
of  Egypt  by^  Moses. 

17.  But  with  whom  was  He  angry  forty  years  ?  Was  it  not 
with  those  who  sinned,  whose  carcases  were  overthrown  in  the 
desert  V 

18.  And  to  whom  did  He  swear  that  they  should  not  enter  into 
His  rest,  unless  to  those  who  were  incredulous  ? 

19.  And  we  see  that  they  could  not  enter  in,  because  of  un- 
belief.^ 


CHAPTER  IV. 

Since  the  Jews  on  account  of  their  imbelief  did  not  enter  into  the  promised  rest,  and 
others  must  enter  in  their  stead,  we  should  take  care  not  to  frustrate  our  hope,  but  by 
faith  prepare  to  be  admitted,  into  it.  He  treats  of  the  word  of  God,  which  is  living 
and  effectual,  and  that  he  sees  all  things,  and  has  become  infirm  in  order  to  compas- 
sionate our  infirmities. 

1.  •  Let  us  therefore  fear,  lest  the  promise  of  entering  into  His 
rest  being  left^  any  of  us^°  appear"  to  be  wanting.^ 

1  As  long  as  time  runs  on.  2  Error,  or  worldly  allurement. 

3  By  grace,  with  the  hope  of  glory.  *  The  pronoun  is  not  in  the  Greek. 

5  G.  T>if  iTToo-Tas-ja?.  P.  "confidence."  The  Greek  term  is  used  in  eh.  xi.  1, 
for  faith,  which  is  declared  to  be  the  hypostasis  of  things  that  do  not  appear. 
The  sense  here  seems  to  be,  we  are  made  sharers  in  the  glory  of  Christ,  pro- 
vided we  retain  to  the  end  that  principle  of  life  by  which  we  have  begun  to  sub- 
sist in  Him.  ^  Under.  '  Numbers  xiv.  37. 

*  This  observation  is  directed  to  inspire  them  with  fear  of  forfeiting  the  hope 
of  heaven,  by  falling  from  the  faith. 

9  The  Greek  term,  as  well  as  the  Latin,  might  be  rendered,  "  forsaken;"  but 
it  appears  here  to  mean  that  the  promise  is  left  to  be  enjoyed  by  us. 

1"  G.  P.  "  of  you."  The  Vulgate  reading  is  found  in  one  of  Stephens'  manu- 
scripts. 

"  This  does  not  imply  uncertainty. 

'^  To  fail  in  the  conditions  necessary  to  secure  it. 


TO    THE    HEBKEWS.  513 

2.  For  to  us  also  it  was  announced,  as  well  as  to  them*^  but  the 
speech  heard,^  not  being  mixed  with  faith^  of  those  things  which 
they  heard/  did  not  profit  them. 

3.  For  we  who  have  believed  shall  enter*  into  the  rest,  as  He 
said :  "As  I  swore*^  in  my  wrath :  If  they  shall  enter  into  My 
rest:"  and  indeed  the  works  being  completed  from  the  creation  of 
the  world.'' 

4.  For  he  said  somewhere*  of  the  seventh  day  thus  :  "  And  God 
rested  on  the  seventh  day  from  all  His  works." 

5.  And  in  this  place  again:  "If  they  shall  enter  into  My  rest." 

6.  Since  then  it  remaineth^  that  some  enter  into  it,  and  they  to 
whom  it  was  first  announced,^"  did  not  enter  in  because  of  unbelief: 

7.  He  again  limiteth  a  certain  day,  "  To  day,"  saying  in  David, 
after  so  long  a  time,  as  is  said  above  :"  "  To-day  if  ye  hear  his  voice, 
harden  not  your  hearts." 

8.  For  if  Jesus^  had  given  them  rest,  he  would  never  speak  of 
another  day  afterwards. 

9.  A  rest^^  therefore  is  left  for  the  people  of  God. 


'  Lit.  "we  were  evangelized,  as  well  as  they:"  the  promise  embraced  us  as 
well  as  them. 

2  Lit.  "the  word  of  hearing." 

^  This  is  thought  to  contain  an  allusion  to  the  process  of  digestion,  by  which 
the  food  is  incorporated  with  us.  Faith  serves  to  appropriate  to  us  the  blessings 
which  are  proclaimed. 

*  G.  P.  "in  them  that  heard  it."     The  true  reading  is  doubtful. 

5G.  P.  "do  enter." 

^  Ps.  xciv.  11. 

^  This  was  said  by  the  Psalmist  long  after  the  creation,  so  that  the  rest  spoken 
of  was  different  from  that  of  the  seventh  day. 

®  Gen.  ii.  2.     This  is  a  familiar  way  of  quoting  a  well-known  passage. 

3  The  promise  remains — it  is  stil^left  for  others  to  embrace  it.  ^ 
1"  Lit.  "  who  were  first  evangelized." 

'•  Supra  iii.  7.  G.  P.  omit  "above."  Lachmann  and  Bleck  receive  the  Vul- 
gate reading,  which  is  supported  by  four  of  the  chief  manuscripts,  and  the  an- 
cient versions  and  fathers. 

^  Josue.  The  apostle  shows  that  the  rest  which  the  Israelites  obtained  in  the 
land  of  Chanaan,  cannot  be  meant  by  the  Psalmist,  writing  so  long  afterwards, 
who  speaks  of  a  certain  time  as  still  to  come. 

13  G.  (Tu.,22xria-/uio;.  St.  Chrysostom  remarks  that  the  apostle  uses  a  peculiar 
term,  which  was  a  favourite  one  with  the  Jews,  having  reference  to  their  sabbath. 
He  adds:  "that  is  the  true  rest,  whence  pain,  and  grief,  and  mourning,  are 
banished,  where  cares  or  struggles,  or  fear  do  not  arise  to  trouble  and  afflict  the 
soul,  but  the  fear  of  God  only  reigns,  which  gives  delight." 

33 


514  THE    EPISTLE 

10.  For  he  who  is  entered  into  His  rest,  hath  himself  also  rested 
from  his  works,  as  God  from  His  own. 

11.  Let  us  hasten  therefore  to  enter  into  that  rest,  that  no  man 
may  fall  into  the  same  example  of  unbelief.^ 

12.  For  the  word  of  God  is  living  and  effectual,  and  more 
piercing  than  any  two-edged  sword,  and  reaching  to  the  division 
of  the  soul  and  spirit,^  of  the  joints  also  and  marrow,^  and  the 
discerner  of  thoughts  and  intentions  of  the  heart.^ 

13.  And  no  creature  is  invisible  in  His  sight :  but  all  things 
are  naked  and  open^  to  his  eyes,''  to  whom''  is  our  speech. 

14.  Having  therefore  a  great  High  Priest,  who  is  entered  into 
the  heavens,  Jesus  the  Son  of  God,  let  us  hold  the  confession.^ 

15.  For  we  have  not  a  high  priest,  who  cannot  have  compassion 
on  our  infirmities ;  but  one  tempted  in  all  things,^  in  like^°  manner 
without  sin." 

16.  Let  us  therefore  go  with  confidence  to  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  in  seasonable  aid. 


•  Lest  imitating  it,  we  be  punished  in  like  manner. 

2  By  the  soul  here  is  understood  the  principle  of  animation:  by  the  spirit,  the 
understanding  and  conscience,  on  which  Divine  grace  exercises  its  influence. 

3  Penetrating  the  whole  man — the  inmost  recesses  of  the  heart.  The  revealed 
word,  embraced  with  faith,  sinks  into  the  mind,  and  becomes  the  regulating 
principle  of  one's  whole  life.  The  parts  of  the  body  are  referred  to,  with  a  view 
of  expressing  more  fully  its  efficacy. 

*  This  can  be  said  of  the  truth  revealed,  only  inasmuch  as  it  is  applied  by  the 
conscience  of  the  individual  to  his  thoughts  and  intentions.  It  is  literally  true 
of  Him  who  is  the  Word.  It  appears  that  the  apostle  rises  from  the  word  preached 
to  the  Eternal  Word. 

5  The  term  here  employed  has  reference,  as  St.  Chrysostom  remarks,  to  the 
stripping  off  the  skin,  by  which  the  interior  of  animals  offered  in  sacrifice  was 
laid  open.  « 

6  This  can  scarcely  be  said  of  aught  but  the  Word.  Ps.  xxxiii.  16 ;  Eccl. 
XV.  20. 

■^  Of  whom  we  speak.  "  The  context  rather  favours  the  sense,  to  whom  we 
must  give  an  account."     TroUope. 

8  The  faith  in  Him  which  we  have  professed.  "  What  co^nfession  does  he 
mean?"  asks  St.  Chrysostom:  "that  there  is  a  resurrection,  that  there  is  a 
reward  hereafter,  that  there  are  numberless  blessings  laid  up  for  us ;  that  Christ 
is  God — the  orthodox  faith." 

^  By  sufferings. 

'"  G.  xaS-'  o^o/oTXT-/.  Like  as  we  are.  This,  however,  must  not  be  understood 
of  any  irregular  inclination,  since  human  nature  was  perfect  in  Him. 

"  Without  sinning  under  the  trials  ;  and  without  being  tempted  by  inward  pro- 
pensity to  sin. 


TO     THE     HEBREWS.  515 


CHAPTER  V. 


Christ  being  duly  constituted  our  High  Priest,  and  offering  prayers  to  the  Father,  was 
heard.  Learning  obedience  from  His  sufferings,  he  became  a  cause  of  eternal  salva- 
tion to  those  who  obey  Him  ;  but  they  to  whom  the  apostle  wrote  were  not  capable  of 
the  sublime  mysteries  that  regard  Him: 

1.  For  every  high  priest  taken  from  among  men  is  appointed 
for  men  in  those  things  that  regarcP  God,  that  he  may  offer  gifts 
and  sacrifices  for  sins  : 

2.  Who  can  have  compassion  on  those  who  are  ignorant,  and 
err,  since  himself  also  is  encompassed  with  infirmity : 

3.  And  therefore,  as  well  as  for  the  people,  so  also  even  for 
himself  he  ought  to  offer^  for  sins. 

4.  And  no  man^  taketh  to  himself  the  honour,  but  he  that  is 
called  by  God,  as  Aaron : 

5.  So  also  Christ  did  not  glorify  Himself,  to  be  made  a  high 
priest,  but  He  who  said  to  Him :  "  Thou  art  My  Son,"*  to-day  I 
have  begotten  Thee." 

6.  As  He  saith  also  in  another  place :  "  Thou  art  a  priest  for 
ever,*  according  to  the  order  of  Melchisedech." 

7.  Who  in  the  days  of  His  flesh,^  with  a  strong  cry  and  tears, 
offering  prayers  and  supplications^  to  Him  who  could  save  Him 
from  death,*  was  heard  for  His  reverence  :^ 


•  G.  TO.  Trpdc  Tdv  ^i6y.  The  apostle  proceeds  to  show  that  Christ  was  a  High 
Priest,  and  of  a  more  perfect  order  than  that  of  Aaron,  although  not  offering 
sacrifices  like  the  ancient  priesthood, 

2  G.  Trpou-^ipiii.  The  term  is  technically  employed  for  the  act  of  sacerdotal  ob- 
lation. 

"  Exod.  xxviii.  1 ;  2  Par.  xxvi.  18. 

*  Ps.  ii.  7.  Being  the  Son  of  God,  He  was,  even  as  man,  entitled  to  the  high 
priesthood. 

5  Ps.  cix.  4. 

^  When  on  earth,  manifested  in  the  flesh.  He  retains  His  flesh  in  heaven,  but 
in  a  glorified  state. 

■^  This  prayer  was  specially  ofi'ered  in  Gethsemane.  Of  the  loud  cry  no  men- 
tion is  there  made ;  but  He  sent  forth  a  loud  cry  at  the  moment  of  His  death. 

^  He  did  not  absolutely  pray  to  escape  death,  but  with  submission  to  the  will 
of  His  Father :  He  triumphed  over  death  by  rising  from  the  tomb. 

9  G.  dTTo  tk  iuKtt^ii*i.     P.  "in  that  he  feared."     The  phrase  contains  a  Hebra- 


516  THE     EPISTLE 

8.  And  indeed,  though  He  was  the  Son  of  God/  He  learned^ 
obedience  from  the  things  which  he  suffered : 

9.  And  being  consummated,^  He  became  for  all  who  obey  Him 
a  cause  of  eternal  salvation, 

10.  Called  by  God  a  high  priest,  according  to  the  order  of  Mel- 
chisedech : 

11.  Of  whom  we  have  much  speech  and  difficult  to  utter,  since 
ye  are  become  weak  to  hear. 

12.  For  when  for  the  time^  ye  ought  to  be  teachers,  ye  need  to 
be  taught  again  the  rudiments  of  the  beginning*  of  the  oracles  of 
God;  and  ye  have  become  such  as  have  need  of  milk,^  not  of 
strong  food. 

13.  For  every  one  who  partaketh  of  milk,^  is  unskilful  in  the 
word  of  justice  :^  for  he  is  an  infant. 

14.  But  strong  food  is  for  the  perfect ;  for  those  who  by  use 
have  their  senses  exercised  to  distinguish  good  and  evil.^ 


CHAPTER  VI. 

He  does  not  mean  to  treat  of  the  rudiments  of  faith,  since  they  who  after  baptism  relapse 
i?i(o  sin,  cannot  be  rebaptized,  but  on  the  contrary  are  liable  to  an  eternal  curse;  but 
comforting  the  Hebrews,  he  exhorts  them  to  imitate  the  long-suffering  of  Abraham,  in 
order  to  partake  of  the  blessings  which  God  promised  him  ivith  an  oath. 

1.  Wherefore  leaving  the  word^°  of  the  beginning"  of  Christ,  let 


ism,  and  is  equivalent  to,  "on  account  of  reverence."     The  Greek  term  means 
caution,  solicitude,  fear,  reverence.     St.  Chrysostom  understands  it,  of  the  regard 
which  the  Father  had  for  Him. 
'G.  P.  omit  "of  God." 

2  Practically.     He  became  obedient. 

3  Having  completed  the  work  of  man's  redemption. 

*  The  length  of  time  during  which  they  had  been  Christians. 
^  The  first  rudiments. 

®  G.  P.  "  and."     It  is  marked  as  doubtful  by  Baumgarten-Crusius. 
''  This  metaphor  is  elsewhere  used  by  the  apostle.     1  Cor.  iii.  2.     It  denotes 
imperfect  instruction. 
^  In  sublime  doctrine. 

8  The  allusion  to  corporal  nourishment  is  continued. 
'"  Lit.  the  discourse. 
"  The  rudiments  of  Christian  knowledge. 


TO     THE     HEBREWS.  517 

US  proceed  to  more  perfect  things,-  not  laying  again  the  founda- 
tion of  penance  from  dead  works,^  and  of  faith  towards^  God, 

2.  Of  the  doctrine  of  baptisms,"*  and  of  the  laying  on  of  hands, ^ 
and  of  the  resurrection  of  the  dead,  and  of  the  eternaP  judgment. 

3.  And  this  we  shall  do,  if  indeed  God  will  permit. 

4.  For  it  is  impossible^  that  those  who  have  once  been  enlight- 
ened,^ have  also  tasted  the  heavenly  gift,^  and  become  partakers 
of  the  Holy  Ghost,^" 

5.  Have  moreover  tasted  the  good  word  of  God,"  and  the^  powers 
of  the  world  to  come, 

6.  And  are  fallen  away  ;^^  should  be  renewed  again"  to  penance," 
crucifying  to  themselves  again^^  the  Son  of  God,  and  making  Him 
a  mockery.  ^^ 

7.  For  the  earth  that  drinketh  in  the  rain  often  coming  on  it, 
and  bringeth  forth  grass^^  meet  for  those  by  Avhom  it  is  tilled,  re- 
ceiveth  blessing  from  God.^^ 

'  G.  P.  "to  perfection."  "These  are  correct  and  sound  doctrines:  for  we 
call  him  perfect  who  unites  with  faith  a  correct  course  of  conduct."  St.  Chrysostom. 

2  The  necessity  of  abandoning  sin  was  a  matter  of  primary  instruction. 

3  In. 

*  The  Christian  was  taught  to  distinguish  baptism  from  the  various  legal  puri- 
fications, and  from  the  baptism  of  John. 

^  Acts  viii.  17  ;  xix.  6.  "  For  in  this  manner  they  received  the  Holy  Ghost : 
for  when  Paul  laid  his  hands  on  them,  the  Holy  Ghost,  he  says,  came  upon  them." 
St.  Chrysostom.  ^  Final — the  consequences  of  which  are  eternal. 

■^  Morally  speaking — extremely  difficult.  "  You  cannot  say :  if  we  live  loosely, 
we  shall  be  baptized  again,  we  shall  be  again  instructed,  we  shall  receive  the 
Spirit  again :  or  if  we  now  fall  away  from  the  faith,  we  shall  again,  by  receiving 
baptism,  wash  away  our  sins,  and  obtain  the  same  blessings  as  before.  You  de- 
ceive yourselves,  he  says,  entertaining  such  thoughts."     St.  Chrysostom. 

^  By  faith,  and  by  baptismal  grace.     Matt.  xii.  45  ;  infra  x.  26 ;  2  Pet.  ii.  20. 

9  The  Eucharist.  ^°  By  the  imposition  of  hands. 

^'  Have  relished  the  Divine  truths. 

'2  Have  known  by  faith — experienced  in  their  hearts  the  influence  of  the 
heavenly  spirits — have  become  deeply  sensible  of  the  glory  which  awaits  us  in 
the  heavenly  kingdom.  ^^  From  faith. 

"As  in  baptism.  Eph.  iii.  5.  "What  then?"  asks  St.  Chrysostom,  "is 
penance  rejected?  Not  penance;  God  forbid:  but  renovation  by  penance  .  .  .  . 
it  is  not  practicable  to  restore  them  to  the  same  splendour." 

15  They  can  scarcely  be  moved  to  penance — such  as  might  secure  their  entire 
renovation  in  spirit. 

'^  Virtually,  by  casting  him  away — by  apostacy. 

'■^  Exposing  Him  to  shame — denying  the  redemption,  and  His  Divine  character. 

'^  Every  kind  of  produce. 

'3  Its  fertility  is  a  Divine  blessing.     "He  says  that  God  is  the  author  of  all 


518  THE    EPISTLE 

8.  But  that  which  bringeth  forth  thorns  and  briars  is  rejected/ 
and  nigh  a  curse  :^  whose  end  is  to  be  burnt.^ 

9.  But  of  you,  beloved,  we  trust  better  things,  and  nearer  to 
salvation  :  although  we  thus  speak. 

10.  For  God  is  not  unjust,"*  to  forget  your  work,  and^  the  love 
which  ye  have  shown  in  His  name,  who  have  ministered  to  the 
saints,  and  do  minister.^ 

11.  And  we  desire  that  every  one  of  you  show  the  same  zeal  for 
the  accomplishing  of  hope  unto  the  end  f 

12.  That  ye  may  not  be  slothful,  but  followers  of  those,  who  by 
faith  and  patience  shalP  inherit  the  promises. 

13.  For  God  promising  to  Abraham,  because  He  had  no  one 
greater,  by  whom  He  might  swear,  swore  by  Himself, 

14.  Saying :  "  Unless  blessing  I  shall  bless  thee,^  and  multiply- 
ing I  shall  multiply  thee." 

15.  And  so  patiently  enduring  he  obtained  the  promise. 

16.  For  men  swear  by  one  greater  than  themselves  :  and  the 
oath  is  the  end  of  all  their  controversy^"  unto  confirmation.^^ 

17.  Wherein  God  willing  more  abundantly  to  show  to  the  heirs  of 
the  promise  the  immutability  of  His  counsel,  interposed  an  oath, 

things,  indirectly  condemning  the  heathens  who  ascribed  the  fruits  of  the  earth 
to  its  natural  fecundity."     St.  Chrysostom. 
'  It  is  abandoned  as  useless  for  cultivation. 

2  It  is  deemed  accursed.  As  fertile  lands  were  believed  to  be  blessed  by  God, 
so  a  barren  soil  was  called  accursed. 

3  It  is  customary  to  set  fire  to  the  brambles  and  weeds  that  encumber  the  soil. 

*  The  Divine  goodness  bestows  grace  more  abundantly,  according  as  good 
works  are  performed  under  the  influence  of  grace  already  received :  and  God  has 
bound  Himself  by  His  gracious  promises  to  give  to  those  who  humbly  sue  for  aid. 
Although  no  work  of  man  in  itself  merits  any  reward,  or  further  aid  of  grace,  yet 
it  would  be  unjust  to  withhold  what  was  once  promised.  "  God  would  indeed  be 
unjust,"  says  St.  Jerome,  "if  He  merely  punished  sin,  without  rewarding  good 
works."     L.  ii.  contra  Jovinian  c.  ii. 

5  G.  P.  "labour  of  love."  The  critics  now  reject  this  as  an  interpolation. 
See  TroUope. 

^  By  subsidies  to  the  distressed,  especially  to  the  ministers  of  Chuist. 

■^  In  the  performance  of  good  works,  so  as  to  secure  the  fulfilment  of  the  hope 
which  they  cherished,  and  to  strengthen  that  hope  to  the  end. 

*  G.  P.  The  text  is  in  the  present  participle. 

^  Gen.  xxii.  16.  G.  P.  "  surely."  Lachmann  adopts  the  Vulgate  reading. 
Tlfe  phrase  is  elliptical,  and  implies  an  oath. 

^°  The  final  means  resorted  to,  in  order  to  terminate  it.  "  What  is  doubtful  in 
every  controversy  is  cleared  up  in  this  way."     St.  Chrysostom. 

"  To  give  an  assurance  of  truth.     The  text  is  thus  literally  rendered. 


TO    THE    HEBREWS.  519 

18.  That  by  two  immutable  things/  whereby  it  is  impossible  for 
God  to  lie,  we  may  have  the  strongest^  comfort,  who  have  fled  to 
lay  hold  of  the  hope  proposed,^ 

19.  Which  we  have  as  an  anchor  of  the  soul,  sure  and  firm,  and 
reaching  to  that  which  is  within  the  veil,**  where  Jesus  is  entered 
a  forerunner  for  us,^  made  a  High  Priest  for  ever  according  to  the 
order  of  Melchisedech. 


^  CHAPTER  VII. 

Since  the  priesthood  of  Melchisedech  excelled  the  Levitical  priesthood,  as  is  gathered  from 
the  acceptance  of  tithes,  and  the  blessing  given  by  him  to  Abraham,  the  priesthood  of 
Christ,  which  is  established  for  ever,  according  to  the  order  of  Melchisedech,  and 
confirmed  with  an  oath,  necessarily  excels  that  of  Levi,  and  annuls  it  icith  the  Law. 

1.  For  this  Melchisedech,  king  of  Salem,^  a  priest  of  the  Most 
High  God,^  who  met  Abraham  returning  from  the  slaughter*  of 
the  kings,  and  blessed  him, 

2.  To  whom  also  Abraham  divided^  the  tenth  of  all ;  first 
indeed,^°  by  interpretation,  king  of  justice,  and  after  that,  also 
king  of  Salem,"  which  is  king  of  peace, 

3.  Without  father,  without  mother,  without  genealogy,  having 


•  The  promise  and  oath  of  God. 
2  G.  P.  "a  strong." 

^  As  persons  in  distress  at  sea  lay  hold  of  a  rope. 

*  The  holy  of  holies,  separated  by  a  thick  veil  from  the  rest  of  the  temple.  It 
is  here  used  for  heaven. 

5  Whom  we  are  to  follow. 

^  Gen.  xlv,  18.  Some  take  this  to  be  the  city  which  was  afterwards  styled 
Jerusalem. 

■^  Probably  acting  in  this  capacity  as  head  of  his  people,  as  in  the  early  times. 

^  G.  noTT^;.  V.  casde.  Neither  term  necessarily  means  slaughter.  Defeat  fully 
expresses  the  meaning. 

5  This  literally  corresponds  with  the  text. 

1"  The  name  Melchisedech  expressed  his  character.  The  reality  of  his  exis- 
tence is  not  rendered  questionable  by  the  various  typical  circumstances,  which 
the  apostle  points  out. 

"  John  iii.  23. 


520  THE    EPISTLE 

neither  beginning  of  days,  nor  end  of  life/  but  likened  to  the  Son 
of  God,^  continueth  a  priest  for  ever.^ 

4.  Now  consider  how  great  this  man  is,  to  whom  Abraham  the 
patriarch  gave  even  tithes  of  the  chief  spoils.^ 

5.  And  indeed  those  of  the  sons  of  Levi,  Avho  receive  the  priest- 
hood, have  a  commandment^  to  take  tithes  from  the  people  accord- 
ing to  the  law,  that  is  from  their  brethren :  although  they  also^ 
came  out  of  the  loins  of  Abraham. 

6.  But  he  whose  descent  is  not  accounted  among  them,  received 
tithes  from  Abraham,  and  blessed  him  who  had  the  promises. 

7.  And  without  all  contradiction,  the  less  is  blessed  by  the 
greater. 

8.  And  here,^  indeed,  men  who  die  receive  tithes :  but  there  he 
of  whom  it  is  testified  that  he  liveth.^ 

9.  And  (so  to  speak)  through  Abraham,  Levi  also,  who  received 
tithes,  was  tithed  :^ 

10.  For  he  was  yet  in  the  loins  of  his  father, ^°  when  Melchise- 
dech  met  him. 

11.  If  then  perfection"  was  by  the  Levitical  priesthood,  (for 
under  it^^  the  people  received  the  law)  what  need  was  there  still 
that  another  priest  should  rise  according  to  the  order  of  Melchi- 
sedech,  and  not  be  called  according  to  the  order  of  Aaron  ?^^ 


'  The  sacred  writer  not  having  given  any  of  these  particulars,  St.  Paul  observes 
that  this  silence  was  designed  by  the  Holy  Ghost  to  present  him  as  the  type  of 
the  Son  of  God.  It  cannot  be  doubted  that  he  was  a  mere  man,  probably  a  Cha- 
naanite,  who  had  the  knowledge  of  revealed  truth  as  it  came  down  through  Noe. 
St.  Chrysostom  says  that  Melchisedech  is  said  to  be  without  father  or  mother, 
"because  they  are  not  mentioned  in  Scripture." 

2  In  his  priestly  character,  and  in  various  circumstances  of  the  sacred  narrative. 

'^  No  end  of  his  functions  being  assigned  in  Scripture.  "  Where  is  the  likeness  ? 
Because  we  know  not  the  end  and  beginning  of  one  or  the  other :  of  the  former, 
because  they  are  not  recorded ;  of  the  latter,  because  He  is  without  beginning 
or  end."     St.  Chrysostom. 

*  Of  those  which  fell  to  his  own  share. 

5  Authority.     Deut.  xviii.  3  ;  Josue  xiv.  4. 

^  The  laity,  as  well  as  the  priests,  were  descended  from  Abraham. 

■^  Under  the  law. 

^  This  is  not  expressly  stated  by  the  sacred  historian,  but  it  is  deduced  from 
his  silence  as  to  the  death  of  Melchisedech.    • 

9  Paid  tithes. 

'"  Ancestor. 

"  What  appertains  to  human  sanctification. 
G-  W  duTn.     In  connexion  with  the  priesthood  the  law  was  given. 

'3  From  mention  made  by  the  Psalmist,  of  this  new  order  of  priests,  the  apostle 
infers  that  the  Aaronic  priesthood  was  not  perfect  and  perpetual. 


TO    THE    HEBKEWS.  521 

12.  For  the  priesthood  being  removed,  of  necessity,  also,  the  re- 
moval of  the  law  is  made.^ 

13.  For  he  of  whom  these  things  are  said,  is  of  another  tribe, 
of  which  no  one  attended  on  the  altar. 

14.  For  it  is  manifest  that  our  Lord  sprang  out  of  Juda  ;^  in 
which  tribe  Moses  spake  nothing  of  the  priests.^ 

15.  And  it  is  still  more  manifest,^  if  another  priest  arise  after 
the  likeness  of  Melchisedech, 

16.  Who  is  made,  not  according  to  the  law  of  a  carnal  command- 
ment,* but  according  to  the  power  of  indissoluble  life.^ 

17.  For  He^  testifieth  :  That  "  thou  art  a  priest  for  ever,  accord- 
ing to  the  order  of  Melchisedech."^ 

18.  The  annulling  of  the  preceding  commandment  taketh  place 
indeed,  because  of  the  weakness  and  unprofitableness  thereof. 

19.  For  the  law  perfected  nothing:  but  the  introduction  of  a 
better  hope,  by  which  we  approach  to  God.^ 

20.  And  inasmuch  as  it  is  not  without  an  oath  (for  the  others^" 
indeed,  were  made  priests  without  an  oath. 

2J-.  But  He,  with  an  oath,  by  Him,  who  said  to  Him :  "  The 
Lord  swore,  and  He  will  not  repent :  Thou  art  a  priest  for 
ever:") 

22'.  By  so  much  Jesus  is  become  a  surety"  of  a  better  testa- 
ment.^^ 

23.  And  the  others  indeed  were  many  priests,  because  they  were 
prevented  by  death  from  continuing  :^^ 


1  The  priesthood  and  law  were  connected  ;  "  for  a  priest  cannot  be  without  a 
covenant,  and  laws,  and  ordinances :  nor  can  he  use  a  covenant  belonging  to  a 
diflFerent  priesthood."     St.  Chrysostom. 

2  He  applies  the  prophecy  to  Christ. 

^  G.  P.  "  concerning  priesthood."  Five  Uncial  manuscripts,  including  the 
chief,  have  the  Vulgate  reading. 

*  That  the  removal  of  the  law  takes  place. 

^  Not  by  virtue  of  a  law  regarding  the  natural  succession  of  a  certain  family ; 
or  external  observances. 

8  Life  eternal.    Allusion  is  made  to  the  apparent  perpetuity  of  Melchisedech. 
■^  God,  or  the  sacred  writer. 

*  Ps.  cix.  4. 

3  Hope  of  spiritual  and  eternal  blessings  animates  us  in  the  path  of  virtue. 
1°  The  sons  of  Aaron. 

"  Pledging  Himself  in  the  name  of  His  Father  to  give  us  pardon  and  grace, 

'2  Having  spiritual  blessings. 

13  There  was  a  succession  of  son  to  father. 


522  THE    EPISTLE 

24.  But  He,  because  He  continueth  for  ever,  hath  an  everlast- 
ing priesthood,^ 

25.  Whereby  also  he  can  for  ever^  save  those  who  through 
Himself  approach  to  God,  always  living  to  make  intercession  for 
us.^ 

26.  For  it  was  fit  that  we  should  have  such  a  high  priest,  holy, 
innocent,  undefiled,  separated  from  sinners,  and  made  higher  than 
the  heavens  ;^ 

27.  Who  hath  no  need  daily,  as  the  priests,*  to  oflFer  victims, 
first  for  their  OAvn  sins,  afterwards  for  those  of  the  people :  for 
this  He  did  once,  offering  Himself.'^ 

28.  For  the  law  maketh  men  who  have  infirmity^  priests :  but 
the  word  of  the  oath,  which  is  after  the  law,  the  Son  who  is  per- 
fected^ for  ever. 


CHAPTER  VITI. 

The priestliood  of  Christ  is  moi-e  excellent  than  that  of  Levi,  since  He  sits  in  heaven  at 
the  right  hand  of  the  Father,  and  He  was  the  dispenser  of  better  mysteries  than  those 
which  were  confided  to  the  priests  of  the  law.  He  shows  the  necessity  of  the  New  Tes- 
tament from  the  imperfection  of  the  Old,  and  from  the  promise  of  God  by  Jeremiah. 

1.  But  the  chief  point^  of  these  things  which  are  said^°  is:  We 
have  such  a  High  Priest  who  is  seated  on  high  on  the  right  of  the 
throne  of  the  m#jesty  in  the  heavens, 

'  The  priesthood  of  Christ  continues  for  ever.  "Since  He  always  lives,  He 
has,  he  says,  no  successor."     St.  Chrysostom. 

2  Entirely,  perfectly. 

^  The  intercession  of  Christ  is  that  of  a  Redeemer,  pleading  through  the  atone- 
ment -which  He  offered  on  the  cross.  It  implies  no  repetition  of  prayer,  but  the 
presenting  of  the  one  oblation  of  Calvary. 

'^  Exalted  above  the  heavens. 

5  Of  the  Law.     Lev.  xvi.  6. 

^  On  the  cross  for  mankind  generally.  He  had  no  sins  of  His  own  to  require 
expiation.  "  When  you  hear  Him  styled  priest,  do  not  imagine  that  he  is  always 
engaged  in  the  discharge  of  priestly  functions :  for  He  exercised  His  priesthood 
once,  and  then  rested."     St.  Chrysostom. 

■^  Frail  men. 

^  He  is  in  Himself  perfect :  yet  by  His  sufferings  He  is  perfected  in  His  office 
of  Redeemer. 

^  G.  xipaAcitiv.     V.  capitulum. 

'"  Which  we  are  saying. 


•  TOTHEHEBREWS.  523 

2.  A  minister^  of  the  holies,^  and  of  the  true  tabernacle,  which 
the  Lord  pitched,  and  not  man. 

3.  For  every  high  priest  is  appointed  to  offer  gifts  and  victims  : 
wherefore  it  is  necessary  that  He^  also  have  something  which  He 
may  offer. 

4.  If  then"*  He  were  on  earth.  He  would  not  even  be  a  priest ; 
there  being  priests  offering  the  gifts  according  to  the  law,^ 

5.  Who  serve^  the  model  and  shadow^  of  heavenly  things.^  As 
Moses  was  answered,  when  he  was  finishing  the  tabernacle : 
"  See,"  (He  saith)  "  make^  all  things  according  to  the  model  which 
was  shown  to  thee  on  the  mount." 

6.  But  now  He  hath  obtained  a  better  ministry,^"  since  He  is 
even  mediator  of  a  better  testament,"  which  is  established  on 
better  promises. 

7.  For  if  the  former  had  been  faultless,  the  place  of  a  second 
should  not  certainly  be  sought. 

8.  For  blaming  them,  he  saith  :   "  Behold  the  days  shall  come,^ 


^  G.  KetTcuf-yo;,  one  who  ofSciates. 

2  The  heavenly  sanctuary. 

8  Christ.  "No  priest  is  without  a  sacrifice  :  He  therefore  must  also  have  a 
sacrifice."     St.  Chrysostom. 

*  G.  P.  "  For  if."  The  Vulgate  reading  is  supported  by  the  Alexandrian  and 
Cambridge  manuscripts,  and  is  now  generally  preferred  by  critics,  as  being  more 
suitable  to  the  context. 

5  In  the  supposition  of  the  Jews,  that  the  Aaronic  priesthood  still  subsisted, 
Cheist,  if  on  earth,  should  have  no  priestly  ofiice  to  discharge :  because  two 
priesthoods  of  Divine  institution  could  not  simultaneously  exist. 

^  G.  K-jLTfiima-i.  V.  deserviunt.  It  means  they  worship — perform  sacerdotal 
functions. 

■^  These  are  not  the  objects  of  their  worship  :  but  the  tabernacle  and  the  rites 
themselves  were  representations  and  shadows  of  the  future  dispensation. 

8  "  What  things  does  he  style  heavenly  ?  Spiritual  things  :  for  although  these 
be  performed  on  earth,  they  are  at  the  same  time  fit  for  heaven.  For  when  our 
Lord  Jesus  Christ  lies  before  us  slain,  when  the  Spirit  descends,  when  He  is 
present  who  sits  at  the  right  hand  of  the  Father,  when  children  are  regenerated 
by  the  laver,  when  they  become  fellow-citizens  of  those  who  are  in  heaven,  when 
we  have  our  country,  and  city,  and  citizenship  there,  when  we  are  here  stran- 
gers, are  not  all  these  things  heavenly  ?"     St.  Chrysostom. 

9  G.  P.  "  that  thou  make."  The  future  tense,  which  is  equivalent  to  the  im- 
perative, is  found  in  the  Alexandrian  and  Cambridge  manuscripts,  and  is  adopted 
by  recent  critics  generally.     Exod.  xxv.  40 ;  Acts  vii.  44. 

10  Lit.  "liturgy." 
"  Covenant. 
"2  Jer.  xxi.  31. 


524  THE     EPISTLE  • 

saith  the  Lord :  and  I  will  make  on  the  house  of  Israel  and  on  the 
house  of  Juda  a  new  testament, 

9.  Not  according  to  the  testament,  which  I  made  with  their 
fathers  on  the  day  on  which  I  took  them  by  the  hand,  to  lead  them 
out  of  the  land  of  Egypt :  because  they  did  not  continue  in  My 
covenant,  and  I  regarded  them  not,  saith  the  Lord  : 

10.  For  this  is  the  testament  which  I  will  make  with  the  house 
of  Israel  after  those  days,  saith  the  Lord :  Giving^  My  laws  in 
their  mind,  and  I  will  inscribe  them  on  their  hearts :  and  I  will  be 
their  God,  and  they  shall  be  My  people : 

11.  And  every  one  shall  no  longer  teach  his  neighbour,  and 
each  one  his  brother,  saying :  Know  the  Lord ;  for  all  shall  know 
Me  from  the  least  to  the  greatest  of  them  : 

12.  For  I  will  be  merciful  to  their  iniquities,  and  I  will  no 
longer  remember  their  sins."^ 

13.  And  by  saying  "new,"  He  hath  made  the  former  old.  But 
that  which  is  ancient  and  waxeth  old,  is  near  vanishing. 


CHAPTER  IX. 

Fro7n  the  things  which  existed  under  the  Old  Testament,  and  the  imperfection  of  those 
victims,  he  shows  the  perfection  of  the  New,  in  which  Christ,  the  High  Priest,  and 
victim  once  offered,  cleanses  the  conscience  from  sins.  It  was  necessary  that  He  should 
die  to  confirm  the  Testament. 

1.  The  former^  also  had  indeed  rites  of  worship,^  and  a  worldly* 
sanctuary. 


'  I  will  give.     By  grace  the  Divine  law  is  insci'ibed  on  the  mind  and  heart. 

2  G.  P.  "  and  their  iniquities."  This  clause  is  wanting  in  the  Vatican  manu- 
script, as  also  in  the  Syriac  version :  it  is  found  in  St.  Chrysostom. 

^  "Testament."  St.  Chrysostom.  The  common  Greek  has,  o-xwyx,  which,  how- 
ever, is  not  followed  even  by  the  Protestant  version.  "It  is  not  found  in  many 
ancient  manuscripts,  nearly  all  the  versions,  and  many  fathers  and  Greek  com- 
mentators ;  and  such  has  been  the  opinion  of  almost  every  critic  for  the  last  two 
centuries."     Bloomfield. 

*  G.  iiKxiS^pnTo.  KUTpiiA;.  V.  justificationes  culturte.  P.  "ordinances  of  Divine 
service."  It  means  the  various  rites  which  God  prescribed  to  be  observed  in  His 
worship. 

^  G.  Ton  ayicv  Ko<T/uiK.6v.     Y.  sanctum  sfficulare.     St.  Chrysostom  explains  it  as 


TO    THE    HEBREWS.  525 

2.  For  the  first^  tabernacle  was  made,  wherein  were  the  candle- 
stick, and  the  table,  and  the  presentation  of  loaves,^  which^  is 
called  the  sanctuary/ 

3.  And  behind  the  second  veil,  a  tabernacle,  which  is  called  the 
Holy  of  Holies, 

4.  Having  a  golden  censer,^  and  the  ark  of  the  Testament 
overlaid  round  about  with  gold,  in  which  tvas  the  golden  pot 
having  the  manna,  and  the  rod  of  Aaron,  which  had  blossomed, 
and  the  tables  of  the  Testament,*' 

5.  And  over  it  were  the  cherubim  of  glory  shadowing  the 
mercy-seat :  of  which  it  is  not  now  time  to  speak  particularly. 

6.  And  these  things  being  so  arranged,  into  the  first  tabernacle 
indeed  the  priests  always  entered,  performing  the  sacrificial  rites. ^ 

7.  But  in  the  second,^  once  in  the  year  the  High  Priest  alone 
not  without  blood,  which  he  ofi'ereth  for  his  ignorance,^  and  that 
of  the  people : 

8.  The  Holy  Ghost  signifying  this,  that  the  way  of  the  Holies 
was  not  yet  manifested,  whilst  the  former  tabernacle  was  yet 
standing. 

9.  Which  is  a  parable'"  of  the  present  time :"  according  to 
which,^  gifts  and  sacrifices  are  oifered,  which  cannot,  according  to 
conscience,  perfect  him  who  worshippeth,  only  in  meats,  and  in 
drinks,'^ 


meaning  a  sanctuary  open  to  the  world,  inasmuch  as,  although  it  was  devoted  to 
Jewish  worship,  the  heathen  were  admitted  within  its  court.  Clement,  of  Alex- 
andria, thinks  that  it  means  a  sanctuary  which  represented  the  material  world. 

'  The  anterior  tabernacle — or  anterior  part  of  the  tabernacle.  The  whole  and 
each  part  was  called  by  this  name.     Exod.  xxvi.  1 ;  xxxvi.  8. 

2  The  loaves  placed  on  the  table  before  the  Lord. 

3  Which  part  of  the  tabernacle. 
*  The  holy  place. 

5  Lev.  xvi.  12 ;  Numbers  xvii.  8,  10. 

fi  3  Kings  viii.  9;  2  Par.  v.  10.  It  is  there  stated,  that  "there  was  nothing 
else  in  the  ark  but  the  two  tables."  The  apostle  may  be  understood  to  say,  that 
the  other  things  were  near  it,  which  is  conformable  to  the  Jewish  traditions. 

^  G.  TDif  AtTpskf.     V.  sacrificiorum  officia. 

8  Exod.  XXX.  10 ;  Lev.  xvi.  2. 

^  The  text  is  in  the  plural  number :  sins  committed  through  ignorance.  Sins 
generally  were  so  called,  with  the  exception  of  sins  of  presumption. 

'"  A  figure. 

1'  Of  the  time  of  the  Mosaic  rites,  which  were  still  performed. 

'2  Parable,  or  figure. 

•3  As  prescribed  in  the  law. 


526  THE     EPISTLE 

10.  And  various  bcaptisms/  and  carnal  rites,^  enjoined  until 
the  time  of  correction.^ 

11.  But  Christ  coming  a  High  Priest  of  the  good  things^  to 
come,  by  the  greater  and  better  tabernacle^  not  made  with  hands,^ 
that  is,  not  of  this  creation, 

12.  Neither  by  the  blood  of  goats,  or  calves ;  but  by  His  own 
blood,  hath  entered  once  into  the  sanctuary,  having  found  an 
eternal  redemption.^ 

13.  For  if  the  blood  of  goats  and  bulls,^  and  the  ashes  of  a 
heifer,  being  sprinkled,  sanctify  unto  the  cleansing  of  the  flesh 
those  who  are  defiled  f 

14.  How  much  more  shall  the  blood  of  Christ,^°  who  by  the 
Holy  Ghost"  offered  Himself  spotless  to  God,  cleanse  our'^  con- 
science from  dead  works,  to  worship  the  living  God  ? 

15.  And  for  this.  He  is  Mediator  of  a  new  testament,  that 
death  intervening  for  the  redemptions^  of  the  transgressions,  which 
were  under  the  former  testament,  they  who  are  called"  may  re- 
ceive the  promise  of  the  eternal  inheritance. 

16.  For  where  there  is  a  testament,  it  is  necessary  that  the 
death  of  the  testator  come  in.^' 

'  Washings,  legal  purifications. 

2  External  observances. 

'^  Until  Christ  should  set  all  right. 

••*  Spiritual  and  heavenly. 

^  His  own  body.  "Well  did  he  style  it  greater  and  more  perfect,  since  God, 
the  Word,  and  all  the  energy  of  the  Holy  Ghost,  dwelt  in  it."     St.  Chrysostom. 

*  Not  a  material  fabric,  like  the  ancient  tabernacle.  His  body  was  formed  by 
the  supernatural  operation  of  the  Holy  Ghost;  it  was  created,  but  independently 
of  human  agency. 

'  Having  given  an  eternal  ransom.  He  is  said  to  find  it,  because  He  accom- 
plished it. 

^  Lev.  xvi.  15.  G.  P.  invert  the  order ;  but  the  Vulgate  reading,  as  Baum- 
garten-Crusius  testifies,  is  supported  by  the  authority  of  the  best  manuscripts. 

^  For  legal  purposes. 

1"  1  Peter  i.  19 ;  1  John  i.  7 ;  Apoc.  i.  5. 

'^  G.  P.  "the  eternal  Spirit."  The  Cambridge  manuscript,  several  in  cursive 
characters,  the  versions,  and  St.  Chrysostom,  with  the  fathers  generally,  have 
the  Vulgate  reading. 

'^  G.  P.  "your."  The  Alexandrian  and  Cambridge  manuscripts,  and  many  in 
cursive  characters,  as  well  as  the  versions  and  fathers,  have  "our." 

'*  Expiation  by  ransoming. 

"  To  the  faith.  The  expiation  is  oifered  for  all,  and  a  grace  remotely  disposing 
to  faith  is  vouchsafed  to  all ;  but  not  all  are  eflFectually  called. 

'^  The  Greek  term  cT/aS-wo  sometimes  means  a  compact,  or  covenant,  sometimes 
a  last  will.     The  apostle  here  urges  this  latter  signification.     Gal.  iii.  16. 


TO    THE    HEBREWS.  527 

17.  For  a  testament  is  of  force  when  they  are  dead  :  otherwise 
it  doth  not  yet  avail/  whilst  the  testator  liveth. 

18.  Whence  neither  was  the  first^  indeed  dedicated  without 
blood. 

19.  For  every  commandment  of  the  law^  having  been  read^  to 
all  the  people  by  Moses,  taking  the  blood  of  calves  and  goats 
with  water  and  scarlet-wool,  and  hyssop,  he  sprinkled  the  book 
itself  also,  and  all  the  people,* 

20.  Saying:  This  is  the  blood  of  the  testament,  which  God 
hath  commanded  unto  you.^ 

21.  The  tabernacle  also,  and  all  the  vessels  of  the  ministry,  in 
like  manner  he  sprinkled  with  blood. 

22.  And  almost  all  things  according  to  the  law  are  cleansed  in^ 
blood :  and  without  the  shedding  of  blood  there  is  no  remission.^ 

23.  It  is  necessary,  therefore,  that  the  patterns  of  heavenly 
things^  be  indeed  cleansed  with  these  :^°  but  the  heavenly  things" 
with  better  sacrifices  than  these. 

24.  For  Jesus  is  not  entered  into  a  sanctuary  made  with  hands ; 
but  into  heaven  itself,  that  He  may  now  appear  before  the  face  of 
God  for  us  :^ 


'  This  reading,  ^i>  t^ts,  is  found  in  the  Cambridge  manuscript.  The  common 
reading,  fAti  Trim,  is  preferred  by  critics. 

2  Testament.     The  meaning  of  covenant  better  suits  it  in  this  place. 

3  All  the  law. 

■*  G.  x»xji9-6/9-»c.  V.  lecto.  Lit.  spoken.  "  Astxw  may  very  well  denote  recita- 
tion."    Bloomfield. 

5  "Why  are  the  book  of  the  covenant  and  the  people  sprinkled,  unless  because 
that  blood  and  the  other  rites  were,  of  old,  types  of  the  precious  blood?"  St. 
Chrysostom. 

5  Which  He  has  commanded  you  to  enter  into.     Exod.  xxiv.  8. 

7  With. 

8  Legal  pardon. 

'  The  buildings  used  for  Divine  worship  under  the  Old  Testament,  and  their 
furniture,  also  the  worshippers,  were  types  of  the  Christian  mysteries. 

'0  Expiatory  rites. 

11  The  Christian  state  may  be  denoted  by  this  term,  since  the  mysteries  are 
heavenly  in  their  origin,  and  the  rites  tend  to  prepare  souls  for  heaven.  Chris- 
tians are  purified  by  the  blood  of  Christ,  a  far  better  victim  than  those  offered 
by  the  Aaronic  priesthood. 

'2  "As  he  mentioned  the  death  of  Christ  in  contrast  with  their  sacrifices,  so 
he  here  contrasts  heaven  with  the  temple,  and  not  only  marks  the  difi"erence  in 
this  respect,  but  adds,  that  as  priest  He  approaches  nigh  to  God,  for  he  says, 
that  He  appears  before  the  face  of  God  for  us."     St.  Chrysostom. 


528  THE     EPISTLE 

25.  Nor  yet  that  He  should  offer  Himself  often,  as  the  high 
priest  entercth  into  the  Holies  every  year  in  the  blood  of  an- 
other :' 

26.  Otherwise  it  behooved  Him  to  suffer  often^  from  the  begin- 
ning of  the  world :  but  now  He  hath  appeared^  by  His  own  sacri- 
fice once  at  the  end  of  ages,  for  the  destruction^  of  sin. 

27.  And  as  it  is  appointed  for  men  to  die  once,  and  after  this, 
judgment ; 

28.  So  also  Christ  was  offered  once^  to  take  away  the  sins  of 
many:*'  secondly  without  sin^  He  shall  appear  unto  salvation  to 
those  who  await  Him. 


CHAPTER  X. 

On  account  of  the  imperfection  of  the  victims  of  the  Old  Testament,  it  was  necessary  that 
a  Nciv  Testament  should  be  established,  and  that  by  its  one  sacrifice  all  sins  should  be 
taken  away.  Unless  we  adhere  to  it  by  faith,  hope,  charity,  and  good  tvorks,  we 
shall  be  punished  more  severely  than  the  transgressors  of  the  Old  Testament.  He 
praises  at  the  same  time  the  Hebrews  for  their  patient  endurance  of  much  suffering, 
and  the  aid  given  by  them  to  those. icho  were  in  suffering. 

1.  For  the  law  having  a  shadow^  of  the  good  things  to  come,^ 
not  the  very  image^°  of  the  things,  every  year  by  the  self-same 
victims,  which  they  offer  incessantly,  can  never  perfect"  the  comers 
thereto.^ 


'  Of  the  victim. 

2  "  He  is  at  once  sacrifice,  both  priest  and  victim.  If  it  were  not  so,  and  He 
should  offer  many  sacrifices,  He  should  have  been  crucified  often."  St.  Chry- 
sostom. 

3  Been  manifested.  ■*  Annulling. 

5  Rom.  T.  9 ;  1  Pet.  iii.  18. 

6  <cwhy  did  he  say,  of  many,  and  not  of  all?  Because  all  have  not  believed. 
For  He  died  indeed  for  all,  in  order  to  save  all,  as  regards  Him  ;  for  His  death 
-was  offered  to  prevent  the  ruin  of  all ;  but  He  did  not  take  away  the  sins  of  all, 
because  they  themselves  were  unwilling."     St.  Chrysostom. 

■^  Without  reference  to  the  expiation  of  sin. 

8  An  outline. 

9  Under  the  Christian  dispensation. 

1"  Christianity  has  the  very  image  of  heavenly  things,  the  full  and  striking  re- 
presentation of  them. 

'*  Free  them  from  sin,  and  render  acceptable  to  God. 
'^  To  God  by  means  of  it. 


TO     THE     HEBREWS.  529 

2.  Otherwise  they  should  have  ceased^  to  be  offered,  because 
the  worshippers  being  once  cleansed,  should  have  no  longer  con- 
science of  sin.^ 

3.  But  in  them^  a  remembrance  of  sins  is  made  every  year. 

4.  For  it  is  impossible  that  sins  should  be  taken  away  by  the 
blood  of  bulls  and  goats. 

5.  Therefore  coming  into  the  world,  He  saith :  "  Sacrifice  and 
oblation  thou  wouldst  not  have  i"^  but  thou  hast  fitted  to  Me  a 
body. 

6.  Holocausts^  for  sin  did  not  please  Thee.^ 

7.  Then  I  said  :  Behold  I  come :  at  the  head  of  the  book'  it  is 
written  of  Me,  to  do  Thy  will,  0  God." 

8.  Saying  above :  "  Because  Thou  wouldst  not  have  sacrifices 
and  oblations,^  and  holocausts^  for  sin,"  neither  were  they  pleasing 
to  Thee ;  which  are  offered  according  to  the  law.^° 

9.  Then  I  said  :  "Behold  I  come,  to  do  Thy  will,  0  God:"  He 
taketh  away  the  first,  that  He  may  establish  the  second." 

10.  In  which  will  we  are  sanctified  by  the  ofi"ering^^  of  the  body 
of  Jesus  Christ  once." 


*  P.  "For  then  would  they  not  have  ceased  to  be  oflFered?"  The  negation  is 
not  in  the  common  Greek,  but  is  inserted  by  Griesbach,  on  the  authority  of 
manuscripts.     The  same  meaning  results  from  both  readings. 

2G.  P.  "sins." 
"  The  sacrifices. 

*  Ps.  xxxix.  7. 

^  G.  P.  "  and  sacrifices."     Sin  offerings  were  distinct  from  the  holocausts. 

'  Thou  didst  not  accept. 

■^  Ps.  xxxix.  8.  In  the  Hebrew  it  is  called  the  volume,  or  roll  of  the  book, 
which  the  Septuagint  render  the  head,  probably  because  the  roll  somewhat  re- 
sembled a  head.  The  meaning  is :  in  the  book  it  is  written.  This  is  parentheti- 
cal, and  the  words  which  precede  and  follow,  are  to  be  connected:  "Behold  I 
come  to  do  Thy  will."     The  Pentateuch  is  thought  to  be  specially  referred  to. 

*  G.  P.-  "sacrifice  and  offering."  The  Alexandrian  and  Cambridge  manu- 
scripts have  the  plural,  which  is  approved  by  Baumgarten-Crusius. 

9G.  P.  "and." 

'"  All  which  victims  were  prescribed  in  the  Mosaic  law. 

"  He  abolishes  the  legal  sacrifices  to  establish  the  offering  of  the  body  of 
Christ,  in  obedience  to  the  will  of  His  Father. 

'^  G.  5r/)o«-(^o^«f,  this  term  denotes  a  sacerdotal  oblation. 

'3  On  the  cross.  "What  then?  Do  we  not  offer  every  day?  We  offer,  in- 
deed, but  making  the  commemoration  of  His  death :  and  it  is  one  offering,  not 
many.  How  is  it  one  and  not  many  ?  Because  it  was  once  offered,  as  that  was 
which  was  presented  to  the  Holy  of  Holies :  for  this  is  the  type  of  that,  and  that 
of  this:  for  we  always  offer  Himself."     St.  Chrysostom, 

34 


530  THE     EPISTLE 

11.  And  every  priest  indeed  standeth^  daily  ministering,^  and 
offering  up  oftentimes  the  same  victims,  which  can  never  take  away 
sins. 

12.  But  this  one^  offering  up  one  sacrifice^  for  sins,  sitteth  for 
ever  on  the  right  of  God, 

13.  Henceforth  expecting  until  His  enemies  be  put  as  the  foot- 
stool of  His  feet.* 

14.  For  by  one  offering  He  hath  perfected®  for  ever  those  who 
are  sanctified. 

15.  But  the  Holy  Ghost  also  beareth  us  witness.  For  after  He 
said  -J 

16.  "And  this  is  the  testament,  which  I  will  make  with  them 
after  those  days,  saith  the  Lord.  Giving  My  laws  in  their  hearts, 
and  I  will  inscribe  them  on  their  minds : 

17.  And  I  will  no  longer  remember  their  sins  and  iniquities." 

18.  But  where  there  is  forgiveness  of  these,  there  is  now  no 
longer  an  offering  for  sin.^ 

19.  Having  confidence,  therefore,  brethren,  for  the  entrance^  of 
the  sanctuary  in  the  blood  of  Christ, 

20.  By  the  new^°  and  living  way  which  He  hath  opened  for  us," 
through  the  veil,  that  is  His  own  flesh, '^ 

21.  And  a  great  priest  over  the  house  of  God  ; 

22.  Let  us  approach  with  a  true  heart  in  the  fulness  of  faith. 


'  G.  ?D-T«x8v.  V.  praesto  est.  It  expresses  his  attendance  on  the  altar,  where 
he  was  commanded  to  stand. 

2  G.  KiiTovfiybiv ;  it  is  applicable  to  all  sacerdotal  functions. 

3  This  Priest  of  the  New  Testament. 
*  His  own  body. 

^  Ps.  cix.  1  ;  1  Cor.  xv.  25. 

^  Expiated  their  sins,  and  merited  for  them  every  grace.  They,  however,  re- 
ceive the  application  of  this  oblation  by  the  means  which  He  has  appointed. 

''  G.  P.  "said  before."  Lachmann  prefers  the  simple  form,  on  the  authority 
of  the  chief  manuscripts. 

®  Jerem.  xxxi.  33  ;  supra,  viii.  10.  From  the  abundant  pardon  attached  by 
God  to  the  New  Covenant,  the  apostle  infers  that  sin-offerings  are  no  longer  ne- 
cessary. 

3  Confidence  that  we  shall  enter  into  heaven  through  His  blood. 

'"  G.  ■7rpd!r<p!tTo;,  signifies  a  victim  recently  slain. 

''  G.  iviKnivta-iv.  V.  initiavit.  By  His  death,  Cheist  opened  for  us  a  new  way 
into  the  sanctuary  of  heaven — a  life-giving  way. 

'^  His  flesh  is  likened  to  the  veil  that  hung  before  the  sanctuary.  By  putting 
it  away  in  death.  He  entered  within  the  heavenly  sanctuary,  into  which,  however, 
he  introduced  it  in  a  glorified  state. 


TO    THE    HEBREWS.  531 

our  hearts  being  sprinkled^  from  an  evil  conscience,  and  our  body 
washed  with  clean  water,^ 

23.  Let  us  hold  unwavering  the  confession  of  our  hope^  (for  He 
who  promised  is  faithful). 

24.  And  let  us  consider  one  another  for  an  incentive  to  charity 
and  good  works  : 

25.  Not  forsaking  our  assembly,'*  as  is  the  custom  of  some,  but 
consoling  :*  and  the  more  so,  as  ye  shall  see^  the  day  approach- 
ing.^ 

26.  For  if  we  sin  wilfully^  after  we  have  received  the  know- 
ledge of  the  truth,^  there  is  no  longer  left  a  victim  for  sins.'° 

27.  But  a  certain  fearful  expectation  of  judgment,  and  a  raging 
fire,  which  is  to  consume  the  adversaries." 

28.  Any  one  violating  the  law  of  Moses,  dieth  without  mercy, 
under  two  or  three  witnesses  :^^ 

29.  How  much  more  think  ye  that  he  deserveth  worse  punish- 
ment, who  hath  trodden  under  foot  the  Son  of  God,^^  and  deemed 

'  Allusion  is  made  to  the  various  legal  purifications  by  sprinkling.  Our  hearts 
are,  as  it  were,  sprinkled  with  the  blood  of  Christ,  through  which  the  stains  of 
an  evil  conscience  are  washed  away. 

2  In  baptism. 

^  Tlie  hope  grounded  on  the  faith  which  we  have  professed. 

■•  The  meeting  of  the  faithful  for  worship.  "  He  knew  that  there  is  great  ad- 
vantage in  assembling  and  gathering  together,  for  where  two  or  three.  He  says, 
are  gathered  together  in  My  name,  there  am  I  in  the  midst  of  them."  St.  Chry- 
sostom. 

5  Comforting  one  another  by  evidences  of  attachment  to  religion.  Exhorting 
and  exciting  to  good  works. 

^  G.  P.  in  the  present  tense. 

''  The  day  of  our  Lord's  visitation. 

8  By  apostacy. 

8  Supra,  vi.  4. 

1"  No  sin  offering,  as  under  the  law,  can  now  be  available.  "  He  does  not 
take  away  penance,  or  the  reconciliation  which  is  effected  by  penance,  nor  does 
he  repel  or  cast  into  despair  him  who  has  sinned.  He  is  not  so  great  an  enemy  of 
our  salvation  :  but  he  denies  that  there  is  a  second  baptism."     St.  Chrysostom. 

"  They  might  perish  in  the  day  of  His  visitation  ;  but  they  are  not  consumed 
by  the  fire  into  which  He  casts  them  at  the  judgment. 

12  Deut.  xvii.  6  ;  Matt,  xviii.  16  ;  John  viii.  17  ;  2  Cor.  xiii.  1. 

"  This  is  a  strong  metaphor  to  express  the  outrage  offered  to  Christ  by  apos- 
tacy. It  is  applicable  also  to  him  who  sins  after  he  has  received  Christ  in  the 
Eucharist.  "  When  one  who  has  partaken  of  Him  in  the  mysteries,  commits  sin» 
does  he  not  trample  Him  under  foot?  does  he  not  despise  Him  ?  .  .  .  Thou  hast 
become  the  body  of  Christ,  and  thou  deliverest  thyself  to  the  devil  to  be  trampled 
under  foot."     St.  Chrysostom. 


532  THE     EPISTLE 

profane  the  blood  of  the  Testament  wherein  he  was  sanctified,  and 
oflfered  an  outrage  to  the  Spirit  of  grace  ?^ 

30.  For  we  know  Him  who  said  :  "  Vengeance  is  mine,^  and  I 
shall  repay. "^  And  again :  "  That  the  Lord  shall  judge  His 
people."'* 

31.  It  is  fearful  to  fall  into  the  hands  of  the  living  God. 

32.  But  remember  the  former  days,  in  which  being  enlightened* 
ye  bore  a  great  strife  of  sufferings  :^ 

33.  And  in  one  respect  indeed  being  made  a  show  in  reproaches 
and  tribulations :  and  in  the  other,  being  made  companions  of 
those  who  were  so  treated.'' 

34.  For  ye  also  had  compassion  on  the  prisoners,^  and  ye  bore 
with  joy  the  plunder  of  your  goods,^  knowing^"  that  ye  have"  a 
better  and  permanent  substance. 

35.  Do  not  therefore  lose  your  confidence,  which  hath  a  great 
reward.  ^^ 

36.  For  ye  have  need  of  patience,  that  doing  the  will  of  God, 
ye  may  receive  the  promise. 

37.  For  yet  a  very  little  while  He  who  is  to  come^^  will  come, 
and  will  not  tarry. 

'  The  gracious  Spirit — the  Spirit  who  bestows  grace.  See  supra,  iv.  16 ;  1 
Peter  v.  10.  ^  Deut.  xxxii.  35  ;  Rom.  xii.  19. 

3  G.  P.  "  saith  the  Lord."  These  words  are  not  found  in  the  Cambridge 
manuscripts,  or  in  the  versions  generally.  *  Ps.  cxxxiv.  14. 

5  By  faith,  when  they  received  baptism.  The  reception  of  this  sacrament  is 
accompanied  with  internal  illumination. 

^  It  appears  from  this  passage,  that  a  heavy  persecution  fell  on  them  shortly 
after  their  conversion.  The  endurance  of  these  sufferings  is  likened  to  the  efforts 
of  a  champion  in  the  agonistic  exercises. 

'  Some  of  them  actually  suffered,  and  were  exposed  to  the  scoffs  of  unbelievers  : 
others  shared  their  property  with  the  sufferers. 

*  G.  P.  "on  me  in  my  bonds."  Most  critics  prefer  the  Vulgate  reading, 
which  is  supported  by  the  Alexandrian  and  Cambridge  manuscripts,  and  by  many 
in  cursive  characters,  as  also  by  both  the  Syriac  versions. 

^  By  your  persecutors. 

1"  G.  P.  "  in  yourselves."  Three  of  the  chief  manuscripts,  and  many  in  cur- 
sive characters,  reject  the  preposition.  Lachmann  adopts  the  accusative  case,  as 
in  the  Vulgate,  conformably  to  the  Alexandrian  manuscript,  and  the  versions 
generally. 

"  G.  P.  "in  heaven."  These  words  are  wanting  in  the  Alexandrian  and 
Cambridge  manuscripts,  and  in  the  quotations  of  the  Latin  fathers. 

'^  God  is  pleased  to  reward  hope,  by  crowning  it  in  its  accomplishment. 

^^  G.  6  ip;^^d^!voc.  This  was  the  usual  designation  of  the  Messiah.  He  was  to 
come  in  wrath,  by  the  agency  of  the  Romans,  to  punish  the  faithless  city. 


TO    THE    HEBEEWS.  533 

38.  And  My^  just  man  liveth  by  faith  :^  but  if  he'  withdraw 
himself,  My  soul  shall  not  delight  in  him. 

39.  But  we  are  not  children  of  withdrawal"*  unto  perdition,  but 
of  faith  for  the  gaining  of  the  soul. 


CHAPTER  XL 

He  greatly  commends  faith  hy  reference  to  the  actions  of  the  fathers  from  the  beginning 
of  the  world  doion  to  David  and  the  prophets,  and  shows  how  much  tliey  achieved  and 
suffered  by  faith,  although  they  had  not  yet  received  their  full  reward. 

1.  Now  faith  is  the  substance^  of  things  to  be  hoped  for,  the 
evidence^  of  things  which  appear  not. 

2.  For  in  this  the  ancients  obtained  a  testimony.^ 

3.  By  faith  we  understand  that  the  world  was  framed  by  the 
word  of  God/  so  that  from  invisible  things  visible  things  were 
made.^ 

'  G.  P.  have  not  the  pronoun,  which,  however,  is  in  the  Alexandrian  manu- 
script, and  in  the  Armenian  version,  as  well  as  in  the  Vulgate. 

2  Hab.  ii.  4 ;  Rom,  i.  17 ;  Gal.  iii.  11. 

3  P.  "if  any  man  draw  back."  Campbell,  in  reference  to  a  similar  interpola- 
tion by  Beza,  observes,  that  "the  word  '  quis'  is,  to  the  manifest  injury  of  the 
meaning,  foisted  into  the  text.  Yet  there  can  be  no  pretence  of  necessity,  as 
there  is  no  ellipsis  in  the  sentence."  Dissert,  x.  10.  The  motive  for  the  inter- 
polation was  to  prevent  the  inference  which  obviously  follows  from  the  text,  that 
a  just  man  may  fall  from  grace.  "  In  this  manner,"  says  Campbell,  "  Beza  sup- 
ports the  doctrine  of  the  perseverance  of  the  saints." 

*  Persons  who  withdraw,  and  so  bring  perdition  on  themselves. 

*  G.  v7r6iTft.<n^ :  the  foundation  of  hope — that  which  makes  the  objects  of  hope 
realities  for  us.  "  Inasmuch  as  the  objects  of  hope  seem  not  to  exist,  faith  gives 
them  being  :  or  rather  it  does  not  give  it  to  them,  but  itself  is  their  essence ;  as 
for  instance  the  resurrection  has  not  yet  taken  place,  nor  does  it  exist,  but  hope 
realizes  it  in  our  soul."     St.  Chrysostom. 

*  G.  ixtyx"?-  This  means  argument  or  proof :  but  it  is  here  taken  for  the  convic- 
tion which  is  the  result  of  it.  "By  the  faith  now  about  to  be  treated  on,  and 
which  respects  things  past  as  well  as  future,  is  (as  the  best  commentators  say), 
to  be  understood  a  general  faith  and  belief  in  the  sayings  and  promises  of  God." 
Bloomfield.  "Faith,"  says  St.  Chrysostom,  "is  the  seeing  of  things  not  mani- 
fest, and  gives  a  conviction  of  things  unseen  as  great  as  if  they  were  visible." 

^  Were  approved.     Their  faith  was  commended. 
8  Gen.  i.  3.     Lit.  "the  eons."     See  supra  i.  2. 

s  The  original  chaotic  state  of  matter  seems  to  be  referred  to  :  "  Thy  almighty 
hand — made  the  world  of  matter  without  form."     Wisdom  xi.  18.     The  same 


534  THE    EPISTLE 

4.  By  faith  Abel  offered  to  God  a  more  excellent  sacrifice  than 
Cain,  by  which  he  obtained  a  testimony^  that  he  was  just,  God 
giving  testimony  to  his  gifts,^  and  by  it  he,  being  dead,  yet 
speaketh.^ 

5.  By  faith  Henoch  was  translated,^  that  he  should  not  see 
death,  and  he  was  not  found,  because  God  translated  hira :  for 
before  the^  translation  he  had  testimony  that  he  pleased  God. 

6.  But  without  faith  it  is  impossible  to  jDlease  God.  For  he  who 
cometh  to  God,  must  believe  that  He  exists,  and  is  a  rewarder  of 
those  who  seek  Him. 

T.  By  faith  Noe  being  divinely  instructed*'  concerning  those 
things  which  as  yet  were  not  seen,^  fearing,^  prepared  an  ark  for 
the  saving  of  his  family,^  whereby  he  condemned  the  world :  and 
was  made  heir  of  the  justice  which  is  by  faith. ^^ 

8.  By  faith  he  who  is  called  Abraham"  obeyed  to  go  forth  to 
the  place,  which  he  was  to  receive  for  an  inheritance :  and  went 
forth,  not  knowing  whither  he  was  going. 

9.  By  faith  he  dwelt  in  the  land  of  promise,  as  in  a  strange 


truth  is  stated  by  the  mother  of  the  Macchabees.  "  I  beseech,  my  son,  look  upon 
heaven  and  earth,  and  all  that  is  in  them  :  and  consider  that  God  made  them  out 
of  nothing,  and  mankind  also."  2  Mach.  vii.  28.  s|  ovx.  ovrmv.  In  the  text  we 
read:  "sit  to  /uh  ix.  <pxivofxhmv ;"  but  Heinrich  observes  that  the  transposition  of 
ju^  which  should  follow  'm.  is  Hellenistic.     The  Vulgate  has  well  rendered  it. 

'  From  God.     Gen.  iv.  4  ;  Matt,  xxiii.  35. 

2  Showing  His  acceptance  of  them,  probably  by  the  miraculous  descent  of  fire 
to  consume  them. 

^  His  example  contains  an  exhortation. 

••  Gen.  V.  24 ;  Eccl.  xliv.  16.  The  state  of  Henoch  is  not  known.  He  seems 
to  have  been  preserved  from  death,  and  transferred  to  a  state  of  happiness,  to 
return  to  the  earth  towards  the  end  of  the  world. 

^  G.  P.  "his."  The  Alexandrian  and  Cambridge  manuscripts  omit  the  pro- 
noun. 

^  G.  ^pufAi-Tis-^iic.  V.  accepto  response.  St.  Chrysostom  observes  that  it  sig- 
nifies prophetic  illumination.     Martini  has  :  avvertito  da  Dio. 

■^  Future  events.  Gen.  vi.  14;  Eccl.  xliv.  17.  "Concerning  the  rain."  St. 
Chrysostom. 

®  The  vengeance  which  impended. 

^  Lit.  "  house." 

'"  Believing  the  threat  and  obeying  the  order  of  God.  "  He  showed  thereby 
that  men  were  worthy  of  punishment,  since  they  were  not  corrected,  seeing  him 
construct  the  ark."     St.  Chrysostom. 

"  Allusion  is  made  to  the  change  of  his  name  from  Abram  to  Abraham.  Gen. 
xvii.  5. 


TO    THE    HEBREWS. 


535 


land,  dwelling  in  huts  with  Isaac  and  Jacob,  the  coheirs  of  the 
same  promise. 

10.  For  he  looked  forward  to  a  city  which  hath  foundations, 
whose  architect  and  builder^  is  God. 

11.  By  faith  also  Sara  herself,  being  barren,  got  strength  to 
conceive  seed,^  even  when  she  was  past  age :  because  she  believed 
Him  to  be  faithful  who  had  promised. 

12.  Wherefore  even  from  one  (and  him  as  dead^)  there  arose  as 
the  stars  of  heaven  in  multitude,  and  as  the  sand  which  is  on  the 
sea-shore,  innumerable. 

13.  According  to  faith  all  these  died,  not  having  obtained  the 
promises,  but  regarding  them  afar  off,'*  and  saluting  them,  and  con- 
fessing that  they  are  pilgrims  and  strangers  on  the  earth. 

14.  For  they  who  say  these  things,  signify  that  they  seek  a 
country. 

15.  And  indeed  if  they  had  been  mindful  of  that  from  which 
they  went^  forth,  they  certainly  had  opportunity  to  return. 

16.  But  now  they  seek  a  better,  that  is,  heavenly  country. 
Therefore  God  is  not  ashamed  to  be  called  their  God :  for  he  hath 
prepared  for  them  a  city. 

17.  By  faith  Abraham  offered  Isaac,  when  he  was  tried,^  and  he 
who  had  received  the  promises,  offered  his  only  begotten : 

18.  To  whom  it  was  said :  That  "  in  Isaac  seed  shall  be  called 
to^  thee  :" 


'  Gen.  xvii.  19.  G.  P.  omit  this  epithet.  It  is  found  in  some  ancient  manu- 
scripts noticed  by  Simon  and  Griesbach. 

2  G.  P.  "  and  was  delivered  of  a  child."  Grotius  and  critics  generally  reject 
this  clause,  which  is  wanting  in  the  Alexandrian  and  Cambridge  manuscripts, 
and  in  several  versions. 

3  His  natural  powers  almost  extinct. 

*  G.  P.  "and  were  persuaded  of  them."  This  phrase  is  rejected  by  critics 
generally,  it  being  wanting  in  the  chief  manuscripts. 

^  G.  P.  "came  out."  The  Alexandrian  and  Cambridge  manuscripts  have  the 
Vulgate  reading.  The  apostle  argues  from  their  neglecting  to  return  to  the  pro- 
mised land,  that  they  understood  the  promise  to  regard  another  and  better 
country. 

^  Gen.  xxii.  1 ;  Eccli.  xliv.  20.  "  Did  not  God  know  that  Abraham  was  a 
generous  and  worthy  man  ?  Certainly.  Why  then  did  He  make  trial  of  Him 
since  He  knew  it  ?  Not  that  He  Himself  might  know  it,  but  to  manifest  to  all  the 
greatness  of  his  virtue."     St.  Chrysostom. 

■^  Gen.  xxi.  12 ;  Rom.  ix.  7. 


536  THE    EPISTLE 

19.  Accounting,  that  God  is  able  to  raise  up  even  from  the 
dead  :  whence  also  he  received  him  as  a  parable."^ 

20.  By  faith  also  concerning  things  to  come,  Isaac  blessed  Jacob 
and  Esau.^ 

21.  By  faith  Jacob  dying  blessed  each  of  the  sons  of  Joseph,^ 
and  worshipped  the  top  of  his  staff.^ 

22.  By  faith  Joseph  dying  made  mention  of  the  going  forth  of 
the  children  of  Israel/  and  gave  commandment  concerning  his 
bones. 

23.  By  faith,  Moses,  being  born,  was  concealed  three  months 
by  his  parents,^  because  they  saw  that  the  infant  was  comely,  and 
they  feared  not  the  king's  edict.'^ 

24.  By  faith  Moses,  when  adult,^  denied  that  he  was  son  of  the 
daughter  of  Pharao, 


>  A  type  full  of  mysterious  signification — a  model  also  of  submission  to  the 
Divine  will.  Trollope  understands  it  to  mean :  in  like  manner  as  he  had  received 
him  originally,  the  womb  of  Sara  being  in  a  manner  dead. 

2  Gen.  xxvii.  27,  39. 

'  Gen.  xlviii.  15.  It  was  usual  to  bless  the  elder  only.  Jacob,  under  Divine 
influence,  blessed  both. 

*  Gen.  xlvii.  31.  G.  Trpoa-iKuvna-tv  'nri  Tdanpov  Trie  pa0S'cu  dvrov,  V.  adoravit  fasti- 
gium  virgse  ejus.  St.  Chrysostom  and  Theodoret  understand  this  of  an  act  of  reve- 
rence performed  by  Jacob  to  Joseph,  by  bowing  to  his  wand  or  sceptre.  Thus  was 
fulfilled  the  prediction  that  he,  as  well  as  his  children,  should  worship  Joseph.  The 
sovereignty  of  Ephraim  may  also  have  been  signified  by  that  act.  St.  Chrysostom 
says :  "  He  shows  here  that  he  not  only  spoke  of  things  to  come,  but  had  entire 
confidence  in  them,  so  as  to  demonstrate  it  by  his  action :  for  because  another 
king  was  to  rise  from  Ephrem,  on  this  account  he  says  :  he  worshipped  towards 
the  top  of  his  rod:  namely,  even  though  now  an  old  man,  he  paid  homage  to 
Joseph,  indicating  by  his  act  the  homage  which  he  should  receive  from  the  entire 
people.  And  this  was  indeed  accomplished  when  his  brethren  did  him  homage : 
but  it  was  to  be  fulfilled  anew  by  the  ten  tribes."  With  reference  to  Christ, 
whose  type  Joseph  was,  this  homage  is  still  more  significant.  Tholuck,  in  his 
commentary  on  this  epistle,  has  fully  vindicated  this  version.  See  also  Kitto's 
Cyclopedia  of  Biblical  Literature,  v.  Vulgate. 

5  Gen.  1.  23.  By  these  instructions  he  manifested  his  faith  and  confidence  in 
the  fulfilment  of  the  promises. 

6  Exod.  ii.  2. 

''  Exod.  i.  17.  For  the  destruction  of  male  children.  The  parents  risked  their 
own  lives  by  disobeying  the  royal  edict :  but  faith  led  them  to  expect  the  de- 
liverance of  the  people  from  bondage,  conformably  to  the  promise  made  to  Abra- 
ham, and  the  comeliness  of  the  infant  may  have  led  them  to  hope,  that  he  might 
be  the  chosen  agent  of  God  for  this  purpose. 

8  Exod.  ii.  11. 


TO    THE    HEBREWS.  537 

25.  Choosing  rather  to  be  afflicted  with  the  people  of  God,  than 
to  have  the  pleasure  of  sin  for  a  time, 

26.  Esteeming  the  reproach  of  the  Christ^  greater  riches  than 
the  treasure  of  the  Egyptians  •}  for  he  looked  to  the  reward.^ 

27.  By  faith  he  left  Egypt,  not  fearing  the  rage  of  the  king,* 
for  as  seeing  Him  who  is  invisible,  he  bore  up.* 

28.  By  faith  he  celebrated  the  passover,*^  and  the  shedding  of 
blood  ;^  lest  he  who  destroyed  the  first-born,  should  touch^  them. 

29.  By  faith  they  passed  through  the  Red  Sea  as  on  dry  land : 
of  which  the  Egyptians  making  trial,  they  were  swallowed  up.^ 

30.  By  faith  the  walls  of  Jericho  fell  down,^°  being  gone  round 
during  seven  days. 

31.  By  faith  Rahab  the  harlot  receiving  the  spies  with  peace," 
did  not  perish  with  the  unbelievers. 

32.  And  what  shall  I  yet  say  ?     For  time  will  fail  me  telling  of 
Gedeon,  Barac,  Samson,  Jephte,  David,  Samuel,  and  the  prophets, 


1  This  supposes  that  Moses  was  Divinely  enlightened  to  foresee  the  humilia- 
tions of  Christ,  and  preferred  partaking  of  them,  by  embracing  peril  and  suffer- 
ing, to  all  the  advantages  of  the  court.  It  may,  however,  be  explained  of  his 
preferring  to  the  enjoyment  of  courtly  honours  to  share  the  humiliation  and 
sufferings  of  his  people,  which  were  types  of  the  sufferings  of  Christ,  the  hope 
of  whose  coming  supported  them  under  affliction. 

2G.  P.  "in  Egypt." 

**  In  a  future  life. 

*  He  went  forth  at  the  head  of  the  Israelites,  unterrified  by  the  threats  of  the 
king,  or  by  anticipation  of  pursuit.  He  had  shown  fear  and  fled  away,  when  he 
discovered  that  the  death  of  the  Egyptian  was  known.  Exod.  ii.  14,  15.  But  he 
was  intrepid  when  leading  forth  the  people,  in  obedience  to  the  Divine  command. 

5  He  acted  manfully,  supported  by  the  presence  of  God,  which  he  did  not  fail 
to  bear  in  mind.  "If,  then,  we  also  always  contemplate  God,  if  we  always  have 
the  thought  of  Him  present  to  us,  all  things  will  appear  easy,  all  supportable, 
we  shall  bear  all  things  without  difficulty,  we  shall  rise  superior  to  all  things." 
St.  Chrysostom.  . 

6  Exod.  xii.  21. 

■?  The  sprinkling  with  it  the  door-posts :  "  If  the  blood  of  a  lamb  preserved 
unhurt  the  Jews  in  the  midst  of  the  Egyptians,  and  whilst  destruction  was  spread 
around,  how  much  more  certainly  will  the  blood  of  Christ  save  us,  not  marked 
on  the  lintels  of  our  doors,  but  applied  to  our  souls  ?"     St.  Chrysostom. 

8  Slay. 

9  Exod.  xiv.  22. 

'°  Josue  vi.  20.  "  The  sound  of  trumpets,  however  long  continued,  could  not 
overthrow  the  walls:  but  faith  can  do  all  things."     Idem. 

'•  Josue  ii.  3.     With  friendly  greeting  and  assurances  of  safety. 


538  THE    EPISTLE 

33.  Who  by  faith  conquered  kingdoms,  wrought  justice,  obtained 
the  promises,^  stopped  the  mouth  of  lions,^ 

34.  Quenched  the  raging  fire,  escaped  the  edge  of  the  sword, 
grew  strong  from  infirmity,  were  mighty  in  battle,  put  to  flight 
the  armies  of  foreigners, 

35.  Women  received  their  dead  restored  to  life  :^  but  some  were 
racked,"*  not  accepting  deliverance,^  that  they  might  find  a  better 
resurrection : 

36.  And  others  had  trial  of  mockings^  and  stripes,  moreover 
also  chains  and  prisons  : 

37.  They  were  stoned,^  they  were  sawn  asunder,^  they  were 
tempted,^  they  were  slain  by  the  sword,  they  went  about  in  sheep 
skins,  in  goat  skins,  needy,  straitened,  afiiicted, 

38.  Of  whom  the  world  was  not  worthy  :  wandering  in  deserts, 
on  mountains,  and  dens,  and  in  caverns  of  the  earth. 

39.  And  all  these  commended  for  their  faith,  received  not  the 
promise  i^" 

40.  God  providing  something  better  for  us,  that  without  us  they 
should  not  be  perfected." 


'  Special  promises  made  to  them.  They  did  not  witness  the  fulfilment  of  the 
great  promise  made  to  the  race  of  Abraham. 

2  Samson.     Judges  xiv.  15  ;  David  ;  1  Kings  xvii.  34,  3-5  :  Daniel  vii.  22. 

3  The  Sunamite  and  the  widow  of  Sarepta  received  their  children  restored  to 
life  by  Elias  and  Eliseus. 

*  G.  tTufxvdD/ii-^iia-a.)/.  Distenti  sunt.  The  tympanum  was  a  species  of  torture 
in  which  the  body  of  the  sufferer  was  stretched  as  a  drum.  "Here  there  is, 
doubtless,  an  allusion  to  the  punishment  of  Eleazar,  recorded  at  2  Mace.  vi.  30, 
and  vii.  3."     Bloomfield. 

^  Not  accepting  the  deliverance  proffered  them.     "  The  history  is  that  of 
Eleazar.     2  Mace,  vi."     Middleton. 
^  Eliseus  was  scoffed  by  children. 
'  Naboth,  Zacharias.     3  Kings  xx.  13  ;  2  Par.  xxiv.  21. 

*  Isaiah  is  believed  to  have  been  put  to  death  after  this  manner,  according  to 
ancient  tradition,  recorded  by  Tertullian,  St.  Jerome,  and  others. 

3  As  Eleazar  to  eat  forbidden  meats. 

1°  The  Eedeemer. 

!•  We  are  more  favoured,  since  we  have  a^l  the  blessings  of  redemption.  They 
were  not  completely  happy  until  Christ  came,  and  after  His  atonement,  led  them 
to  heaven.  The  time  of  the  new  dispensation  is  understood  by  the  terms,  unless 
we  refer  them  to  the  final  glory  of  all  the  just  at  the  last  day. 


TO    THE    HEBREWS.  539 


CHAPTER  XII. 

By  the  example  of  the  ancients,  nay  of  Christ  Himself,  he  persuades  us  to  bear  afflictions 
manfully,  and  he  recalls  us  from  sin :  and  by  the  excellence  of  the  New  Testament 
above  the  Old,  he  deters  us  from  disobedience,  but  we  suffer  greater  punishinent  than  the 
Jews. 

1.  And  therefore  we  also  having  so  great  a  cloiuP  of  witnesses 
over  our  heacl,^  laying  aside  every  weight,^  and  the  sin  which  sur- 
roiindeth  us,"*  let  us  run  by  patience^  to  the  contest®  which  is  pro- 
posed to  us: 

2.  Looking  on^  the  author  and  finisher^  of  faith,  Jesus,  who 
having  joy  set  before  Him,  endured  a  cross,^  despising  shame/° 
and  sitteth  on  the  right  of  the  throne  of  God. 

1  The  spectators  of  agonistic  exercises,  crowded  around  to  a  great  height  on 
the  seats  of  the  amphitheatre,  apjieared  like  a  cloud  overshadowing  the  cham- 
pions. The  saints  of  the  Old  Testament  are  likened  to  them.  They  may  be 
regarded  as  witnesses  of  the  Christian's  struggle.  "  Because  at  the  celebration  of 
the  games  the  victors,  in  the  morning  combats,  did  not  receive  the  prizes  till  the 
evening,  but  looked  at  those  who  engaged  in  the  succeeding  combats,  the  apostle, 
in  allusion  to  that  custom,  by  a  high  rhetorical  figure,  represents  the  ancient 
patriarchs,  and  prophets,  and  judges,  and  kings,  and  captains,  and  righteous 
men,  mentioned  in  the  preceding  chapter,  who  had  been  victorious  in  their  own 
combats,  as  standing  round  the  Hebrews,  and  observing  how  they  acquitted  them- 
selves in  the  Christian  race."     Macknight. 

2  G.  TTipiKitfAivov.  V.  impositam.  The  Vulgate  has  reference  to  the  lofty  posi- 
tion of  the  spectators. 

^  As  the  champions  freed  themselves  from  all  incumbrance.  St.  Chrysostom 
explains  the  weight  of  sleep,  indifference,  and  every  kind  of  abject  and  worldly 
thoughts. 

'' Gr.  ivvipiiT'Ta.Tov.  G.  "  The  sin  which  doth  so  easily  beset  MS."  The  sin  may 
be  considered  the  weight  which  we  are  to  cast  off,  or  the  enemy  that  assails  us. 
Rom.  vi.  4  ;  Eph.  iv.  22  ;  Coloss.  iii.  8  ;  1  Peter  ii.  1;  iv.  2.  Apostacy  is  probably 
meant  especially. 

5  The  eagerness  of  an  athlete  to  engage  in  the  race  is  to  be  imitated  by  the 
Christian,  who  should  fearlessly  go  forward,  ti'usting  in  Divine  aid.  Patience, 
under  evils,  enables  us  to  advance  in  the  way  of  God. 

^  The  race  is  meant. 

■^  As  to  our  model  and  support :  He  has  gone  before  us,  and  He  will  crown  our 
fidelity. 

^  He  completes  our  faith  by  enabling  us  to  persevere  to  the  end. 

^  The  glory  and  beatitude  which  would  arise  from  His  sufferings,  was  a  con- 
sideration moving  Christ  to  embrace  them.  The  will  of  His  Father  was  the 
primary  motive. 

'"  This  is  a  beautiful  expression  of  His  utter  disregard  of  the  ignominy  to  which 
he  was  subjected. 


540  THE    EPISTLE 

3.  For  think^  on  Him,  -who  bore  such  opposition^  from  sinners 
against  Himself;  that  ye  may  not  be  wearied,  fainting  in  your 
minds. 

4.  For  ye  have  not  yet  resisted  unto  blood,  striving  against 
sin:'' 

5.  And  ye  have  forgotten  the  consolation  which  speaketh  to  you 
as  to  children,  saying,  "  My  son,  neglect  not  the  discipline^  of  the 
Lord :  neither  be  thou  wearied  when  thou  art  rebuked  by  Him. 

6.  For  whom  the  Lord  loveth,  he  chasteneth,^  and  He  scourgeth 
every  child  whom  he  receiveth." 

7.  Persevere  in  discipline.'^  God  offereth  Himself  to  you  as  to 
children :  for  what  son  is  there  whom  the  father  doth  not  chas- 
tise ? 

8.  But  if  ye  are  without  discipline,  whereof  alP  are  made  par- 
takers, then  ye  are  bastards  and  not^  sons. 

9.  Moreover,  we  have  had  indeed  for  instructers,  the  fathers  of 
our  flesh, '°  and  we  reverenced  them :  shall  we  not  much  rather 
obey  the  Father  of  spirits,"  and  live  ? 

10.  And  they  indeed,  for  a  few  days,^  trained  us  according  to 

'  G.  <3tv«Aoj/iVotcr3-s.  v.  recogitate.  It  expresses  deep  and  special  conside- 
ration. 

2  Contradiction  literally  corresponds  with  the  Greek  term ;  which  here  implies 
persecution  and  extreme  suffering. 

3  On  account  of  persecution.  The  expression  indicates  relaxation  and  utter 
weakness. 

^  As  earthly  champions  resist  an  antagonist,  and  as  Christ  shed  His  blood  : 
"  You  have  not  yet  suffered  death :  your  sufferings  have  been  confined  to  the  loss 
of  money  and  of  glory,  or  to  expulsion  from  the  society  of  your  countrymen. 
Christ  shed  his  blood  for  you."     St.  Chrysostom. 

^  The  expression  means  the  training  of  a  child.     Prov.  iii.  11 ;  Apoc.  iii.  19. 

^  G.  TTn.iS'ivii.  He  instructs — trains — corrects.  "  Thou  scourgest,  and  Thou 
savest:"  Tobias  xiii.  2;  see  also  Wisdom  xii.  22. 

'  G.  P.  "If  ye  endure  chastening."  The  Vulgate  reading  is  conformable  to 
three  of  the  chief  manuscripts  and  to  the  Syriac  version.  "See  how  from  the 
very  facts  which  might  lead  them  to  believe  that  they  were  forsaken  by  God, 
he  teaches  them  to  believe  that  they  are  not  forsaken.  As  if  he  had  said, 
since  you  suffer  so  great  afflictions,  you  imagine  that  God  has  forsaken  you,  and 
that  He  holds  you  in  abhorrence.  On  the  contrary,  if  ye  had  endured  no  suffer- 
ings for  the  Gospel,  you  might  well  have  feared  it."     St.  Chrysostom. 

8  The  children  of  God. 

3  Legitimate  sons,  of  whom  parents  take  care. 

'"  Our  earthly  fathers. 

11  The  Creator  of  our  soul — our  Spiritual  Father. 

»»  Childhood. 


TO    THE    HEBREWS.  541 

their  pleasure,^  but  He  for  utility^  that  we  might  receive  His  sanc- 
tification.^ 

11.  And  every  discipline  for  the  present  indeed  seemeth  not  to 
bring  joy,  but  sorrow:  but  afterwards  it  will  yield  the  peaceful'* 
fruit  of  justice  to  those  who  are  exercised  in  it.'' 

12.  Wherefore  lift  up  the  hands  which  hang  down,  and  the 
feeble  knees,^ 

13.  And  make  straight  steps^  for  your  feet,  that  no  one  halting 
may  turn  out  of  the  way,  but  that  he  rather  be  healed.* 

14.  Follow  peace  with  all,^  and  holiness,^"  without  which  no  man 
shall  see  God: 

15.  Looking  diligently,"  lest  any  man  be  wanting  to  the  grace 
of  God  :  lest  any  root  of  bitterness'^  springing  up  do  hinder,  ^^  and 
many  be  defiled  by  it. 

16.  Lest  there  he  any  fornicator,  or  profane  inan,  as  Esau,"  who 
sold  his  birthright  for  a  mess  : 


1  "  Oftentimes  following  their  caprice,  and  not  regarding  our  advantage."  St. 
Chrysostom. 

^  For  our  advantage. 

''  That  we  might  be  sanctified  through  Him — partake  of  His  holiness. 

*  Wholesome.     Peace  was  taken  for  all  good. 

5  Suffering  will  be  rewarded.  "Those  who  take  bitter  medicines,  first  indeed 
feel  their  bitterness,  and  afterwards  experience  the  benefit  of  them."  St.  Chry- 
sostom. 

^  This  represents  the  posture  of  despondent  persons.  "  He  addresses  them 
as  racers,  champions,  and  warriors.  See  how  he  arms  them,  how  he  urges  them 
on !"     Idem. 

'  Paths,  highways. 

8  Lit.  "that  what  is  lame  may  not  be  turned  out,  but  rather  be  healed."  The 
figure  is  taken  from  a  rough,  uneven  road,  on  which,  if  a  man,  who  is  somewhat 
lame,  walk,  his  lameness  is  increased  :  whilst  by  moderate  exercise  on  a  smooth 
road,  an  incipient  lameness  from  paralysis  might  gradually  disappear,  by  the 
strengthening  of  the  foot.  "  Make  straight  the  path  for  thy  feet,  and  all  thy  ways 
shall  be  established.  Decline  not  to  the  right  hand,  nor  to  the  left :  turn  away 
thy  foot  from  evil."     Prov.  iv.  26,  27. 

9  Rom.  xii.  18. 
w  Purity  of  life. 

"  G.  iTiffKOTTwvTit.  The  verb  implies  the  watchfulness  of  one  placed  in  autho- 
rity, although  it  is  here  applied  to  the  faithful  generally. 

12  The  scandalous  sinner,  especially  the  apostate,  is  compared  to  a  noxious  root, 
whose  infection  spreads  through  the  ground. 

"  Trouble  you. 

"  Gen.  XXV.  33.  The  latter  term  only  is  applied  to"  Esau,  who  acted  rashly  and 
profanely  in  parting  with  his  birthright,  to  which  the  privileges  of  priesthood 


542  THE    EPISTLE 

IT.  For  know  ye,  that  even  afterwards'  desiring  to  inherit  the 
blessing,  he  was  rejected :  for  he  found  no  place  of  repentance,^ 
although  he  had  sought  it  with  tears. 

18.  For  ye  are  not  come  to  a  mountain  that  may  be  touched,  and 
a  burning  fire  and  a  whirlwind,  and  darkness,  and  storm,^ 

19.  And  the  sound  of  a  trumpet  and  the  sound  of  words,  which 
those  who  heard,  excused  themselves  that  the  word  might  not  be 
spoken  to  them. 

20.  For  they  did  not  endure  that  which  was  said :  "  And  if  a 
beast  touch  the  mountain  it  shall  be  stoned  !"•' 

21.  And  so  terrible  was  the  sight,  Moses  said :  "  I  am  af- 
frighted and  trembling."'^ 

22.  But  ye  are  come  to  Mount  Sion,*  and  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  the  company  of  many  thousands 
of  angels, 

23.  And  the  Church  of  the  first-born,^  who  are  written  in 
heaven,^  and  to  God,  the  judge  of  all,  and  to  the  spirits  of  the 
just  made  perfect,^ 

24.  And  to  Jesus,  the  mediator  of  the  New  Testament,  and  the 
sprinkling  of  blood^  speaking  better^"  than  Abel. 

25.  See  lest  ye  refuse  him  who  speaketh.     For  if  they  escaped 

were  then  attached.  "  Where  does  it  appear,"  asks  St.  John  Chrysostom,  "that 
Esau  was  a  fornicator?  He  does  not  say  that  he  was  such,  but  this  is  mentioned 
in  opposition  to  holiness:  the  term  profane  seems  to  regard  him." 

'  Gen.  xxvii.  38.  He  could  not  persuade  his  father  to  repent  of  having  given 
the  blessing  to  Jacob. 

2  Allusion  is  made  to  Mount  Sinai,  where  the  law  was  delivered.  Exod.  xix. 
12;  XX.  21. 

3  Exod.  xix.  13.  G.  P.  "  or  thrust  through  with  a  dart."  This  addition  is 
generally  omitted,  it  not  being  found  in  the  ancient  manuscripts. 

*  These  words  are  not  in  the  ancient  Scripture.  They  must  have  been  known 
from  tradition. 

*  The  mountain  was  a  figure  of  the  Church. 

'  G.  P.  "to  the  general  assembly  and  church  of  the  first-born."  The  first 
term  Traviryvfu  is  united  by  the  Vulgate  interpreter  with  the  preceding  word  ayyi>-itv, 
which  is  approved  of  by  Carpzovius  and  Bloomfield.  Under  the  figure  of  the  first- 
born, the  favoured  servants  of  God  are  designated. 

"^  From  the  custom  which  prevailed  of  enrolling  the  names  of  the  first-born  of 
the  Israelites  in  a  register,  the  apostle  takes  occasion  to  speak  of  Christians  as 
enrolled  in  heaven. 

*  Who  have  reached  the  goal. 

^  Lit.  "  the  blood  of  aspersion." 

'"More  efifectually — demanding  blessings:  "If  blood  speaks,  much  more  He 
who  being  slain,  yet  liveth."     St.  Chrysostom. 


TO     THE    HEBKEWS.  543 

not  who  refused  Him  wlio  spake  on  earth/  much  more  we  who  turn 
away  from  Him  who  speaketh  to  us  from  heaven  :^ 

26.  Whose  voice  then  shook  the  earth  :  but  now  He  promiseth,. 
saying :  "  Yet  once  more ;  and  I  will  shake^  not  only  the  earth, 
but  the  heaven  also."^ 

27.  And  in  saying,  "Yet  once,"  He  declareth  the  translation  of 
things  that  are  shaken,  as  of  things  that  are  done,  that  those  which 
are  immovable  may  remain. 

28.  Therefore  receiving  an  immovable  kingdom,  we  have^  grace, 
by  which  we  may  serve^  pleasing  God  with  fear  and  reverence. 

29.  For  our  God  is  a  consuming  fire.^ 


CHAPTER  XIII. 

He  exhorts  to  the  practice  of  various  virtues,  ordering  them  to  guard  against  strange 
doctrine,  reminding  them  of  the  altar  and  victims  of  the  Old  and  New  Testaments, 
and  admonishing  them  to  obey  their  prelates.  He  begs  them  to  pray  for  him,  as  he 
does  for  them,  and  concludes  with  salutations. 

1.  Let  fraternal  love  abide  in  you.^ 

2.  And  hospitality  do  not  forget  :^  for  by  means  of  this  some, 
unawares,  entertained  angels. ^° 

3.  Remember  the   prisoners,"  as,    if  bound  with   them,'^  and 
those  who  suffer,^  as  being  yourselves  also  in  the  body." 


'  God  giving  the  law  on  Sinai. 

^  He  speaks  from  heaven  through  His  messengers. 

^  G.  P.  "  I  shake."  The  Alexandrian  and  Ephrem  manuscripts,  and  many 
in  cursive  characters,  have  the  future  tense,  ■which  is  now  generally  adopted  by 
critics.  *  Aggeus  ii.  7. 

5  Many  cursive  manuscripts  have  the  indicative  mood. 

6  Qilcumenius  and  Theophylact  have  the  indicative. 

'  Deut.  iv.  24.  God  is  likened  to  this  element  on  account  of  his  power,  justice, 
and  majesty.  He  will  punish  prevaricators,  speedily  and  awfully.  Supra,  x.  27. 

^  G.  P.  omit  "  in  you."  ^  Rom.  xii.  13  ;  1  Peter  iv.  9. 

'"  Gen.  xviii.  2 ;  xix.  2.  "  For  the  faith. 

'2  As  if  you  were  in  their  situation — or  as  being  exposed  to  the  danger  of  being 
cast  into  prison. 

'^  G.  lav  K4X5y;^^ot/^eva)i'.  V.  laborantium.  It  means  Christians  who  were  mal- 
treated and  oppressed. 

"  And  liable  to  the  like  visitation. 


544  THE     EPISTLE 

4.  Marriage^  honourable  in  all,  and  the  bed  undefiled.  For^ 
fornicators  and  adulterers  God  will  judge.^ 

5.  Let  your  manners  be  without  covetousness,''  being  content 
with  the  things  which  ye  have :  for  He  hath  said :  "I  will  not 
leave,  nor  forsake  thee."^ 

6.  So  that  we  may  confidently  say  :  "  The  Lord^  is  my  helper : 
I  will  not  fear  what  man  shall  do  to  me." 

7.  Remember  your  prelates,^  who  have  spoken  to  you  the  word 
of  God  :  whose  faith  follow,*  considering^  the  end  of  their  course.^" 

8.  Jesus  Christ  yesterday,  and  to-day:"  and  the  same  for 
ever.^^ 

9.  Be  not  led  away^^  with  various  and  strange  doctrines.  For 
it  is  excellent  to  establish  the  heart  with  grace,^"^  not  with  meats 
which  have  not  profited  those  who  walked  in  them.^* 

1  Let  marriage  be  preserved  honourable  in  all  respects — let  the  marriage-bed 
be  kept  free  from  defilement.  "There  is  an  ellipsis  either  of  ia-Ti,  or  rather 
'ia-ru,  as  the  best  critics  are  agreed,  and  this  is  more  agreeable  to  what  precedes, 
and  what  follows."     Bloomfield. 

2  G.  P.  "but."  The  Alexandrian  and  Cambridge  manuscripts  have  y^p,  as 
in  the  Vulgate. 

3  Condemn — punish.  This  is  the  reason  why  all  defilement,  however  secret, 
must  be  shunned.  "  Since  marriage  is  allowed,  the  fornicator  is  justly  punished, 
the  adulterer  is  justly  subjected  to  punishment."     St.  Chrysostom. 

*  "He  does  not  tell  them  to  possess  nothing,  but  to  guard  against  covetous- 
ness :  that  is,  let  the  mind  be  free,  let  the  disposition  of  the  heart  show  wisdom : 
but  we  show  it  if  we  seek  not  superfluity,  if  we  look  only  for  what  is  needful." 
St.  Chrysostom. 

5  Josue  i.  5.  ^  Psalm  cxvii.  6. 

"^  G.  ))you/uiivci>f,  leaders  like  officers  of  an  army.  This  appellation  suited  James, 
the  apostle,  John,  Barnabas,  and  Silas,  who  laboured  especially  among  the  Jews 
of  Palestine. 

^  By  reducing  it  to  practice. 

®  Looking  attentively,  as  painters  at  a  model. 

1°  G.  T>7v  tK/Sio-iv  T'k  di'ota-T/i:^!??.  Their  steadfastness  in  faith,  and  their  exem- 
plary conduct  to  the  end  of  life — the  martyrdom  which  some  of  them  endured. 
The  last  term  expresses  conduct,  manner  of  life. 

"  G.  P.  "the  same."  The  punctuation  of  the  text  refers  this  to  the  first 
clause.     The  Vulgate  unites  it  with  the  latter. 

'^  The  doctrines  of  faith  are  consequently  unchangeable  :  the  motives  for  virtu- 
ous action,  which  influenced  the  first  believers,  remain  always  in  full  force. 

"*  G.  P.  "cari'ied  about."  The  Vulgate  reading,  ?r!tpuq>cpio-^i,  is  supported  by 
the  four  chief  manuscripts,  and  now  generally  adopted,  as  Baumgarten-Crusius 
testifies. 

'■'  To  look  for  salvation  through  the  grace  of  Christ,  not  through  the  legal 
observances. 

>5  Who  observed  the  distinction  of  meats.     "  To  walk  in,"  is  a  Hebraism  for 


TO    THE    HEBREWS.  545 

10.  We  have  an  altar,  whereof  they  who  serve  the  tabernacle,^ 
have  no  power  to  eat. 

11.  For  the  bodies  of  those  beasts,  whose  blood  is  brought  into 
the  sanctuary,  for  sin,  by  the  high  priest,  are  burned  without  the 
camp.^ 

12.  Wherefore  Jesus  also,  that  He  might  sanctify  the  people 
by  His  own  blood,  suffered  outside  the  gate.^ 

13.  Let  us  go  forth  therefore  to  Him  outside  the  camp,  bearing 
His  reproach.^ 

14.  For  we  have  not  here  a  permanent  city,  but  we  seek  that 
which  is  to  come.^ 

15.  By  Him  therefore  let  us  offer  always  to  God,  a  sacrifice  of 
praise,  that  is  the  fruit''  of  lips  celebrating  His^  name. 

16.  And  do  not  forget  beneficence  and  fellowship  :^  for  with 
such  sacrifices^  God  is  well  pleased. 

17.  Obey  your  prelates,  and  be  subject  to  them.  For  they 
watch,^°  as  having  to  give  account  for  your  souls,  that  they  may 
do  this  with  joy,  and  not  grieving  :"  for  this  is  not  profitable  to 
you.^^ 


principles  of  action  followed  out  in  practice.  "  He  points  to  those  who  were  in- 
troducing the  observance  of  the  distinction  of  meats :  for  all  things  are  purified 
by  faith:  wc  need  therefore  faith,  not  meats."     St.  Chrysostom. 

'  Who  worship  God  in  the  tabernacle.  Those  who  continued  in  the  observance 
of  the  Jewish  rites  as  obligatory  and  saving,  had'  no  share  in  the  Christian 
sacrifice. 

2  Lev.  xvi.  27.     Sin  offerings. 

"  Fulfilling  the  figure. 

''  Suffering  contumely  and  persecution  willingly  for  His  sake.  The  apostle 
intimates  that  the  .Jews  should  forsake  their  rites,  in  order  to  go  forth  to  Chkist. 

*  Micheas  ii.  10. 

^  As  an  offering  to  God,  according  to  the  usage  of  presenting  fruits  and  other 
gifts. 

■^  Acknowledging  His  mercies. 

*  It  means  to  share  with  the  distressed  brethren. 

^  Works  of  charity  are  spiritual  sacrifices  highly  acceptable  to  God. 

'"  G.  P.  "for  your  souls."  In  the  Alexandrian  manuscript  these  words  are 
placed  as  in  the  Vulgate.  Lachmann  follows  this  order.  St.  Chrysostom  re- 
marks :  "  he  watches,  his  life  is  exposed,  he  is  liable  to  be  punished  for  your 
sins,  and  he  is  exposed  to  this  constant  fear  on  your  account,  whilst  you  are  in- 
diflTerent  and  busy  with  trifles,  and  unwilling  to  obey." 

"  Lit.  "groaning."  It  is  a  strong  expression  of  the  grief  of  Christian  prelates 
for  the  loss  of  souls. 

'2  Highly  detrimental. 

35 


546  THE     EPISTLE     TO    THE     HEBREWS. 

18.  Pray  for  us :  for  we  trust,  that  we  have  a  good  conscience/ 
being  willing  to  behave  ourselves  well  in  all  things. 

19.  And  I  beseech  you  the  more  to  do  this,  that  I  may  be 
restored  to  you  the  sooner.^ 

20.  And  may  the  God  of  peace,  who  brought  again  from  the 
dead  the  Great  Shepherd  of  the  sheep,  our  Lord  Jesus  Christ,^ 
in  the  blood^  of  the  everlasting  Testament,^ 

21.  Fit  you  in  all  good,^  that  ye  may  do  His  will :  He  doing 
in  you  what  may  be  well  pleasing  in  His  sight,  through  Jesus^ 
Christ,  to  whom  is  glory  for  ever  and  ever.     Amen. 

22.  And  I  beseech  you,  brethren,  to  suifer^  the  word  of  com- 
fort.*    For  I  have  written  to  you  in  few  words.^ 

23.  Know  ye  that  our^°  brother  Timothy  is  set  at  liberty :  with 
whom  (if  he  come  shortly),  I  will  see  you. 

24.  Salute  all  your  prelates,  and  all  the  saints.  The  brethren 
of  Italy"  salute  you. 

25.  Grace  with  you  all.     Amen.^ 


'  The  sincerity  of  his  desires  to  do  what  was  right  according  to  God,  embol- 
dened him  to  ask  their  prayers  for  his  success  in  all  his  undertakings. 

'^  He  was  probably  already  liberated  from  prison. 

"  G.  P.  omit  "Christ."  It  is,  however,  found  in  the  Vatican  and  another 
Uncial  manuscript,  and  in  many  in  cursive  character. 

*  By  His  blood  He  proved  Himself  the  Good  Shepherd,  having  laid  down  His 
life  for  His  sheep. 

^  The  new  covenant  is  perpetual — the  effects  of  His  redemption  continue 
through  all  time,  and  eternity. 

«  G.  P.  "  work." 

''  G.  P.  have  the  imperative  mood.    The  Clermont  manuscript  has  the  infinitive. 

^  P.  renders  it :  "exhortation."  It  has  both  meanings.  The  apostle  alludes 
to  the  prejudice  which  many  entertained  against  him.  He  calls  his  words  few  in 
reference  to  the  weighty  matters,  which  he  had  rapidly  reviewed. 

9  Considering  the  importance  of  the  matters  treated. 

'"  G.  P.  "  our."  The  Alexandrian,  Ephrem,  and  Clermont  manuscripts  have 
the  pronoun,  which  is  not  in  the  received  text. 

"  Already  Christians  were  found  in  various  parts  of  Italy.  The  apostle  pro- 
bably had  left  Rome. 

•2  G.  P.  "  Written  to  the  Hebrews  from  Italy,  by  Timothy." 


INTRODUCTION 


TO    THE    EPISTLE    OF    JAMES. 


The  letters  of  James,  Peter,  John,  and  Jude,  are  styled  Catholic, 
which  term  was  applied  to  this  collection  as  distinguished  from  the 
epistles  of  St.  Paul.  They  are  also  called  canonical,  because  they 
are  contained  in  the  canon  of  inspired  writings.  Some  doubts  in- 
deed were  entertained  for  a  long  period  as  to  the  canonical  cha- 
racter of  the  epistle  of  James,  the  second  of  Peter,  the  second  and 
third  of  John,  and  the  epistle  of  Jude,  although,  as  Eusebius  attests, 
they  were  recognised  by  the  generality  of  ecclesiastical  writers. 
Their  authority  is  now  fully  admitted,  not  only  by  Catholics,  who 
receive  with  unqualified  submission  the  definition  of  the  Council  of 
Trent,  but  by  Protestants  generally.  Luther  did  not  hesitate  to 
style  the  epistle  of  James  a  letter  of  straw,  because  its  doctrine  on 
the  necessity  of  good  Avorks  militated  against  his  favourite  theory 
of  justification  by  faith  alone.  However,  he  has  not  been  followed 
in  this  point  by  Protestants  generally,  who,  with  Calvin,  receive 
as  Divine  all  the  books  which  Catholics  include  in  the  canon  of 
the  New  Testament.  The  doubts  of  some  fathers  and  local  churches 
concerning  their  inspiration,  could  not  prevent  the  Church  from 
declaring  it  on  the  testimony  of  ancient  tradition,  of  which  several 
convincing  evidences  exist,  especially  her  own  general  usage  and 
oral  teaching.  St.  Jerome  attests,  that  although  it  was  alleged 
that  this  letter  was  published  in  the  name  of  James  by  some  un- 
known writer,  it  had  gradually  in  the  progress  of  time  won  for 
itself  authority.  This  must  be  ascribed  to  the  Providence  which 
watches  over  the  Church,  and  enables  her  to  guard  in  its  integrity 
the  deposit  of  revelation. 

The  author  of  this  letter  was  James,  son  of  Alpheus,  the  cousin 


548  INTRODUCTION. 

of  om*  Lord,  in  Scripture  styled  His  brother,  one  of  the  apostles, 
known  as  James  the  Less,  the  first  Bishop  of  Jerusalem,  a  man  of 
great  sanctity  of  life,  of  whom  Hegesippus,  a  writer  near  the  apos- 
tolic times,  quoted  by  St.  Jerome,  says  :  "  He  was  holy  from  his 
mother's  womb ;  he  drank  no  Avine  or  strong  liquor ;  he  ate  no 
meat ;  he  never  was  shorn ;  nor  did  he  use  ointments  nor  the 
bath :  he  alone  was  allowed  to  enter  the  Holy  of  Holies  ;  he  did 
not  use  woollen,  but  linen  garments ;  he  alone  entered  the  temple, 
and  prayed  for  the  people  so  frequently  that  his  knees  were  thought 
to  be  as  hard  as  those  of  a  camel."  Josephus  also,  L.  xx.  Antiq.  c. 
viii.,  relates,  that  in  the  interval  between  the  death  of  Festus, 
Governor  of  Judea,  and  the  arrival  of  his  successor,  Albinus, 
Ananus,  the  high  priest,  having  called  a  council,  condemned  him 
with  some  others  to  be  stoned. 

This  epistle  was  always  recognised  by  the  Christians  of  Syria, 
who,  from  their  local  position,  were  most  likely  to  know  its  autho- 
rity. It  is  contained  in  their  ancient  translation  of  the  sacred 
books.  Origen  also  speaks  of  James  as  one  of  the  evangelical 
trumpeters,  of  whom  a  letter  remains.  St.  Ignatius,  the  martyr, 
in  his  epistle  to  the  Ephesians,  and  St.  Clement  of  Rome,  writing 
to  the  Corinthians,  availed  themselves  of  its  contents.  Since  the 
fourth  century,  it  has  been  numbered  in  all  the  catalogues  of  Scrip- 
ture, as  of  unquestionable  authority.  It  was  written  at  Jerusalem 
probably  about  the  year  62,  when  the  wars  and  seditions  among 
the  Jews,  which  brought  on  the  destruction  of  the  city,  had  begun. 
The  sacred  writer  is  thought  to  allude  to  these,  and  to  threaten  his 
unbelieving  countrymen  with  the  calamities  which  soon  overtook 
them.  Some  think  that  this  letter  was  addressed  to  the  Jews 
generally ;  but  it  was  specially  devoted  to  correct  errors  beginning 
to  prevail  among  converts  from  Judaism,  concerning  the  suflEiciency  * 
of  faith,  which  were  maintained  apparently  on  the  authority  of  St. 
Paul,  whose  writings  were  perversely  interpreted.  St.  Augustin 
observes :  "  Since  this  opinion  had  at  that  time  arisen,  the  other 
apostolic  letters  of  Peter,  John,  James,  and  Jude,  are  particularly 
directed  to  this  end,  to  establish  beyond  a  doubt  that  faith  without 
works  is  of  no  avail. "^ 

'  L.  de  Fide  et  operibus,  c.  xiv. 


THE  CATHOLIC  EPISTLE 
OF     JAMES     THE     A  P  0  S  T  L  i] 


CHAPTER  I. 

Me  teaches  the  utility  of  temptations,  and  that  wisdom  should  he  asked  with  confidence 
from  God.  God  does  not  tempt,  and  is  not  the  author  of  sin,  but  from  Him  every  good 
gift  proceeds.  He  exhorts  them  to  be  swift  to  hear,  but  slow  to  speak,  and  slow  to 
anger.  It  is  not  sufficient  to  hear  the  truth,  unless  it  be  reduced  to  practice.  He 
states  wherein  true  and  undefiled  religion  consists. 

1.  James,  a  servant  of  God  and  of  the  Lord  Jesus  Christ,  to 
the  twelve  tribes  which  are  scattered  abroad,^  greeting. 

2.  Esteem  it,  my  brethren,  all  joy,^  when  ye  shall  fall  into 
various  trials '? 

3.  Knowing  that  the  trying  of  your  faith  worketh"*  patience. 

4.  And  patience  hath*  a  perfect  work,  that  ye  may  be  perfect 
and  entire,  failing  in  nothing. 


'  Lit.  "in  dispersion."  To  all  Jews,  but  especially  converts  fx-om  Judaism, 
whether  in  Judea,  or  scattered  among  the  nations.  After  the  return  from  the 
Babylonian  captivity,  the  Jews  were  found  in  great  numbers  in  the  chief  cities  of 
the  world. 

2  A  subject  of  great  joy. 

3  The  Greek  term  means  temptations ;  but  it  is  here  used  of  trials  or  persecu- 
tions, to  which  Christians  were  exposed  on  account  of  the  faith.  The  converts 
from  Judaism  were  everywhere  persecuted  by  the  Jews. 

^  Gives  occasion  to  the  exercise  of  patience.     Rom.  v.  3. 

s  G.  P.  "But  let  patience  have  her  perfect  work."  Patience,  in  order  to  be 
crowned,  must  continue  to  the  end.  He  who  after  much  suffering  becomes  dis- 
heartened, loses  his  reward.  "  Let  us  bear,"  says  St.  Augustin,  "whatever  God 
will  have  us  bear,  since  like  a  good  physician  He  knows  what  pain  we  may  endure 
with  advantage  for  the  healing  and  cure  of  our  souls."  Sermo  de  Urbis  excidio. 
c.  viii. 


550  THE    CATHOLIC    EPISTLE 

5.  But  if  any  of  you  need  wisdom,^  let  him  ask  of  God,  who 
giveth  to  all  abundantly,^  and  upbraideth  not:^  and  it  shall  be 
given  him. 

6.  But  let  him  ask  in  faith,"*  nothing  wavering  •/  for  he  who 
wavereth,  is  like  a  wave  of  the  sea,  which  is  driven  and  carried 
about  by  the  wind.^ 

7.  Therefore  let  not  that  man  think  that  he  will  receive  anything 
from  the  Lord. 

8.  A  double-minded^  man  is  inconstant  in  all  his  ways. 

9.  But  let  the  humble^  brother  glory  in  his  exaltation  :^ 

10.  And  the  rich  man  in  his  humiliation,^"  because  he  shall  pass 
away,  as  the  flower  of  grass  :" 

11.  For  the  sun  rose  with  heat,^  and  parched  the  grass,  and  the 
flower  thereof  fell,  and  the  beauty  of  the  shape  thereof  vanished  : 
so  also  the  rich  man  shall  wither  in  his  ways.^^ 


1  To  direct  him  in  all  things  appertaining  to  salvation — especially  to  support 
him  in  suifering. 

2  The  text  literally  signifies  "  simply,"  which  in  Scriptural  usage  means 
liberally.  Rom.  xii.  8;  2  Cor.  ix.  11,  13.  God  giveth  freely  to  all  who  ask  with 
earnestness. 

^  Men  often  lessen  the  value  of  their  gifts  by  the  reproaches  which  accompany 
them.  They  are  weary  of  being  importuned.  God  delights  in  bestowing,  and 
urges  us  to  solicit  favours. 

*  With  a  firm  belief  of  the  Divine  power  and  goodness ;  and  consequently  with 
confidence.  Matt.  vii.  7  ;  xxi.  22;  Mark  xi.  24;  Luke  xi.  9;  John  xiv.  13  ;  xvi. 
23,  24. 

5  We  cannot  doubt  of  the  readiness  of  God  to  hear  our  supplications,  when 
they  are  in  conformity  with  His  supreme  counsels :  we  should  confidently  expect 
to  obtain  wisdom,  as  far  as  this  is  identified  with  practical  knowledge  of  our 
eternal  interests.  The  earnestness  with  which  the  sacred  writer  exhorts  to  prayer 
corresponds  with  the  great  love  of  prayer  which  distinguished  James  the  just. 

^  This  is  a  beautiful  image  of  an  inconstant  mind,  that  prays,  as  if  doubtful  of 
the  Divine  goodness,  or  afraid  to  obtain  the  object  of  prayer. 

■^  Hesitating  what  to  ask,  or  what  course  to  pursue. 

*  Of  low  condition. 

5  In  the  dignity  of  the  Christian  character. 

'"  The  rich  man  should  fix  his  attention  on  the  uncertainty  and  shortness  of  his 
tenure,  since  he  is  soon  to  be  confounded  with  the  poorest.  If  he  be  brought  low 
for  the  faith,  he  should  rejoice. 

"  Eccl.  xiv.  18  ;  Isaiah  xl.  6  ;  1  Peter  i.  24. 

'^  G.  a-uy  t5  nuva-mt:  V.  "cumardore."  Middleton  renders  it:  "  a  burning 
wind."  "  It  is  a  known  fact,"  says  Trollope,  "  that  a  dry  and  burning  east  wind 
often  blows  up  in  hot  climates  at  sunrise." 

'*  His  pursuits.  The  Greek  term  is  so  used  by  the  Septuagint.  Prov.  ii.  7 ; 
Jer.  X.  28. 


OF    JAMES.  551 

12.  Blessed  is  the  man  who  suffereth  trial  ;^  for  when  he  hath 
been  proved,  he  shall  receive  the  crown  of  life,  which  God^  hath 
promised  to  those  who  love  Him. 

13.  Let  no  man  when  he  is  tempted^  say,  that  he  is  tempted  by 
God :  for  God  is  not  a  tempter  of  evils  :*  and  He  tempteth^  no 
man. 

14.  But  every  man  is  tempted  by  his  own  lust,^  being  drawn 
away  and  allured. 

15.  Then  lust,  when  it  hath  conceived,''  bringeth  forth  sin :  but 
sin,  when  completed,  bringeth  forth  death.* 

16.  Do  not  err,  therefore,^  my  beloved  brethren. 

17.  Every  excellent  gift  and  every  perfect  gift  is  from  above,^" 
coming  down  from  the  Father  of  lights,"  with  whom  there  is  no 
change,  nor  shadow  of  alteration. ^^ 

18.  For  of  His  own  wilP^  He  hath  begotten  us  by  the  word  of 
truth,  that  we  may  be  some  beginning  of  His  creation." 


1  Lit.  temptation.  It  is  here  understood  of  persecution  for  the  faith,  or  of 
severe  afflictions. 

2  G.  P.  "the  Lord."     The  Alexandrian  and  Vatican  manuscripts  omit  both. 
^  Here  temptation  to  sin  is  plainly  meant. 

*  The  text  is  generally  understood  to  mean  that  God  is  not  tempted  to  evil, 
and  consequently  he  does  not  tempt  others.  To  solicit  others  to  sin  implies  per- 
sonal corruption.  The  Vulgate  interpreter  understood  the  two  clauses  as  repeti- 
tions of  one  sentiment. 

5  God  makes  trial  of  the  fidelity  of  his  servants,  as  when  he  commanded  Abra- 
ham to  sacrifice  Isaac,  but  he  does  not  impel  any  man  to  sin. 

^  Evil  inclination.  "  Against  this  vice  we  ask  for  medicinal  aid  from  Him  who 
can  heal  all  our  infirmities,  not  by  destroying  our  nature,  but  by  restoring  it  to 
its  integrity."     St.  Augustin,  De  Continentia,  c.  vii. 

'  AVhen  consent  is  given  to  the  first  motions  of  nature  towards  evil. 

®  Not  only  the  external  act,  but  the  free  consent  of  the  will  brings  death  to 
the  soul. 

s  G.  P.  omit  this  word. 

'"  Far  from  impelling  us  to  evil,  God  bestows  great  and  excellent  gifts.  This 
line  is  an  hexameter  verse. 

"  Creator  of  the  luminaries  in  the  heavens,  and  source  of  the  light  by  which 
the  soul  is  enlightened.  See  Ps.  cxxv.  7  ;  Jer.  iv.  23.  Several  astronomical  terms 
are  employed  in  the  text. 

'2  G.  ovit  in  TrA^nKKtiyh  m  Tpovrnt  dTo<riiixa-fjt!t.  The  light  of  God  suffers  no  diminu- 
tion, nor  obscuration.     He  is  light  itself. 

^^  By  His  gracious  counsel  He  bestowed  light  on  us. 

1*  Lit.  "  a  kind  of  first  fruits  of  His  creatures."  This  may  be  understood  of 
the  early  Jewish  converts. 


552  THE    CATHOLIC    EPISTLE 

19.  Ye  kno^Y,^  my  dearly  beloved  brethren.  And^  let  every 
man  be  quick  to  hear,  but  slow  to  speak,  and  slow  to  anger.^ 

20.  For  the  anger  of  man  worketh  not^  the  justice  of  God. 

21.  Wherefore  casting  away  all  uncleanness,  and  abundance  of 
malice,  receive  with  meekness  the  ingrafted*  word,  which  can  save 
your  souls. 

22.  And  be  ye  doers  of  the  word,^  and  not  hearers  only,  de- 
ceiving yourselves. 

23.  For  if  any  man  be  a  hearer  of  the  word,  and  not  a  doer,  he 
shall  be  like  to  a  man  beholding  his  natural  countenance  in  a  glass  : 

24.  For  he  beheld  himself,  and  went  his  way,  and  presently  for- 
got what  kind  of  man  he  was.^ 

25.  But  he  who  shall  look  into^  the  perfect  law  of  liberty,^  and 
continue  in  it,  not  becoming  a  forgetful  hearer,  but  a  doer  of  work, 
this  man  shall  be  blessed  in  his  deed.^° 

26.  If  any  man"  think  himself  to  -be  religious,  not  bridling  his 
tongue,^^  but  deceiving  his  heart,  this  man's  religion  is  vain. 

27.  Religion  pure  and  undefiled  with  God  and  the  Father,^^  is 
this :  to  visit  orphans  and  widows  in  their  tribulation,"  and  to  keep 
oneself  unspotted  from  the  world.^* 

*  G.  ncne.  P.  Wherefore.  The  Vatican  and  Ephrem  manuscripts  have  the 
Vulgate  reading. 

2  So.  As  a  consequence,  the  apostle  wishes  every  one  to  be  ready  to  hear  the 
■word  of  truth.     Prov.  xvii.  27. 

3  Under  the  severest  provocation  of  persecution. 

*  Is  not  consistent  with  the  Divine  law. 

5  Implanted  in  their  souls  by  the  ministers  of  Christ. 

6  Matt.  vii.  21,  24;  Rom.  ii.  13. 

■^  As  one  sees  himself  in  a  mirror,  so  should  the  Christian  view  his  conduct 
with  the  aid  of  the  Gospel,  and  wash  away  his  stains. 

8  The  Greek  term  means  to  stoop  down,  but  it  is  also  used  for  examining  atten- 
tively.    1  Pet.  i.  12. 

^  The  Christian  law  frees  us  from  the  tyranny  of  our  passions. 

>"  He  shall  be  truly  happy. 

"  G.  P.  "  among  you."  These  words  are  now  rejected  by  critics  on  the  general 
authority  of  manuscripts,  as  Baumgarten-Crusius  testifies. 

'2  Indulging  in  expressions  of  wrath  and  other  sinful  language.  "This  is  a 
sharp  rebuke  to  those  in  modern  times,  who,  from  a  pretended  zeal  for  religion, 
propagate  calumnies  against  every  one  who  is  not  of  their  way  of  thinking  con- 
cerning the  disputed  articles  of  Christian  faith.  Such  a  conduct  renders  their 
pretensions  to  religion  false."     Macknight. 

1^  G.  TT-jpa  tZ  QiZ  xai  wiTpi.     With  Him  who  is  our  God  and  Father. 

"  The  exercise  of  charity  is  among  the  most  charming  fruits  and  evidences  of 
piety. 

'^  Purity  of  life  must  accompany  it. 


OF    JAMES.  553 


CHAPTER  II. 

He  admonishes  them  not  to  be  influenced  by  human  respect,  for  whosoever  violates  one 
commandment  of  the  law  is  a  transgressor  of  the  laio :  he  exhorts  them  to  devote  them- 
selves to  works  of  mercy,  showing  them  that  man  is  justified  by  works,  for  faith  with- 
out works  is  dead. 

1.  My  brethren,  have  not  the  faith  of  our  Lord  Jesus  Christ 
of  glory^  in  acceptance  of  persons.^ 

2.  For  if  a  man  with  a  golden  ring,^  in  splendid"*  attire,  come 
into  your  assembly,^  and  a  beggar  also  enter  in  shabby  dress, 

3.  And  ye  fix  your  eyes  on  him  who  is  clothed  with  the  splendid 
robe,  and  say  to  him :  Sit  thou  here  comfortably :  but  say  to  the 
poor  man  :  Stand  thou  there  ;  or  sit  under  my  footstool  f 

4.  ■'Do  ye  not  judge^  within  yourselves,  and  are^  become  judges 
of  unjust  thoughts  ?^° 


*  Our  glorious  Lord. 

2  Hold  not  faith  in  bondage,  by  human  respect,  carrying  social  distinctions  into 
religion,  wherein  all  are  equal.  Lev.  xix.  15;  Deut.  i.  17;  xvi.  19  ;  Pi-ov.  xxiv. 
23  ;  Eccl.  xlii.  1. 

^  Golden  rings  were  worn  by  men  in  station. 

*  White  was  the  colour  of  the  official  robes  of  public  officers,  as  also  of  the 
robes  worn  by  candidates  for  office. 

^  Lit.  "synagogue."  It  was  natural  to  apply  the  term  to  the  assemblies  of 
Jewish  Christians,  since  it  simply  denotes  a  collection  of  men,  or  an  assembly. 

^  Any  treatment  which  is  calculated  to  woimd  wantonly  the  poor,  is  repug- 
nant to  the  law  of  Christ.  Attention  to  the  rich,  when  not  accompanied  with 
neglect  or  disregard  of  the  poor,  is  not  sinful :  but  in  the  house  of  God,  and  in 
exercises  of  religion,  wealth  and  splendour  of  dress  should  not  make  us  forget 
the  common  claims  of  Christian  brotherhood.  It  is  a  grievous  sin  to  observe  this 
distinction  in  the  administration  of  the  sacraments,  to  which  all  equally  have  a 
strict  right,  and  in  conferring  ecclesiastical  offices,  wherein  merit  should  be  prin- 
cipally, if  not  exclusively  regarded.  "  We  must  not  suppose  it  to  be  a  slight  sin," 
says  St.  Augustin,  "  to  hold  the  faith  of  our  Lord  Jesus  Christ  in  acceptance  of 
persons,  if  we  refer  the  difference  of  standing  and  sitting  to  ecclesiastical  honours. 
For  who  can  bear  that  a  rich  man  be  chosen  for  the  seat  of  honour  in  the  Church, 
whilst  a  poor  man,  more  learned  and  holy,  is  set  aside  ?"     Ep.  xxix. 

"^  G.  ha),     p.  "then."     The  three  chief  manuscripts  and  many  others  omit  it. 

8  Do  you  not  make  distinctions  ? 

8  Supply:  "ye  not."  The  negative  particle  is  often  understood  in  the  latter 
clause  of  a  sentence,  when  it  has  been  already  expressed. 

'^  He  reproaches  them  with  making  these  distinctions,  to  the  prejudice  of  Chris- 
tian equality,  when  disputes  arose  between  the  poor  and  the  rich. 


554  THE    CATHOLIC    EPISTLE 

5.  Hearken,  my  beloved  brethren,  hatb  not  God  cliosen  the 
poor  of  this  workl,  rich  in  faith,  and  heirs  of  the  kingdom,^  which 
God  hath  promised  to  those  who  love  Him  ? 

6.  But  ye  have  dishonoured  the  poor  man.  Do  not  the  rich 
oppress  you  by  power,^  and  drag  you  before  the  judgment-seats  ?' 

7.  Do  not  they  blaspheme  the  good  name,  which  is  invoked  on 
you?'* 

8.  If,  however,  ye  fulfil  the  royaP  law  according  to  the  Scrip- 
tures :  "  Thou  shalt  love  thy  neighbour  as  thyself,"^  ye  do  well : 

9.  But  if  ye  have  respect  to  persons,^  ye  commit  sin,  being  re- 
proved by  the  law  as  transgressors  : 

10.  And  whosoever  shall  keep  the  whole  law,^  but  offend  in  one 
thing,  is  guilty  of  all.^ 

11.  For  He  who  said:  "Thou  shalt  not  commit  adultery,"  said 
also,  "  Thou  shalt  not  kill."  Now  if  thou  do  not  commit  adultery, 
but  kill,  thou  art  a  transgressor  of  law. 

12.  So  speak,  and  so  act,  as  beginning^"  to  be  judged  by  the  law 
of  liberty." 

13.  For  judgment  without  mercy  to  him  who  hath  not  shown 
mercy:  and  mercy  exalteth  itself  above  judgment. ^^ 


'  This  disposition  of  Providence  is  still  manifest. 

2  Do  they  not  abuse  their  power  to  oppress  ? 

3  The  rich  Jews  and  heathens  were  foremost  in  denouncing  the  followers  of 
Christ. 

4  The  name  of  Christ,  from  which  they  were  called  Christians. 

5  This  was  a  classical  mode  of  expressing  what  was  excellent.  See  the  Menon. 
of  Plato,  quoted  by  Wetstein.  The  apostle  applies  it  to  the  law  of  the  Supreme 
King.  "Unless  you  attain  to  perfection  in  these  things,  and  love  your  neighbour, 
and  do  good,  you  will  not  be  royal:"  says  Clement  of  Alexandria,  with  reference 
to  this  text.     Strom.  1.  vi. 

6  Lev.  xix.  18;  Matt.  xxii.  39;  Mark  xii.  31;  Rom,  xiii.  9;  Gal.  v.  14. 
■^  Supra  ii.  1. 

8  Matt.  V.  19. 

8  He  forfeits  Divine  favour,  and  is  liable  to  eternal  punishment.  His  guilt, 
however,  is  not  equally  great  as  that  of  the  general  delinquent. 

'"  G.  /uiWovTH:  Lit.  "  about  to  be  judged." 

'^  The  Divine  law,  which  frees  us  from  the  fictitious  distinctions  of  society,  and 
inspires  us  with  compassion  for  the  poor. 

'^  G.  Ka.Tnx.uvx,^Ta,i  iKio;  Kpta-ice;.  V.  superexaltat  autem  misericordia  judicium. 
Probably  it  may  havebeen  originally:  " Super exultat."  With  thisreadingit  might 
be  rendered :  "  mercy  exulteth  over  judgment."  The  meaning  of  the  text  seems 
to  be,  that  the  exercise  of  mercy  towards  our  fellow-man  prevails  over  the  justice 
of  God,  provoked  by  our  sins. 


OF    JAMES.  555 

14.  What  shall  it  profit,  my  brethren,  if  a  man  say  that  he 
hath  faith,  and  have  not  works  ?  shall  faith  be  able  to  save  him  ? 

15.  And  if  a  brother  and  sister  be  naked,  and  need  daily  food, 

16.  And  one  of  you  say  to  them  :  Go  in  peace,  warm  yourselves, 
and  eat  plentifully ;  but  give  not  to  them  the  things  which  are  ne- 
cessary for  the  body,  what  shall  it  profit  ? 

17.  So  faith  also,  if  it  have  not  works,  is  dead  in  itself.^ 

18.  But  some  man  will  say  :  Thou  hast  faith  and  I  have  works. 
Show  me  thy  faith  without  works,^  and  I  will  show  thee  my  faith 
by  works. 

19.  Thou  believest  that  there  is  one  God :  thou  dost  well :  the 
devils  also  believe,^  and  tremble. 

20.  But  wilt  thou  know,  0  vain  man,  that  faith  without  works 
is  dead? 

21.  Was  not  Abraham  our  father  justified  by  works,  offering  up 
on  the  altar  Isaac  his  son  ? 

22.  Seest  thou  that  faith  co-operated  with  his  works,  and  by 
his  works  faith  was  perfected  "i* 

23.  And  the  Scripture  was  fulfilled,  which  saith :  "Abraham 
believed  God,^  and  it  was  accounted  to  him  as  justice,  and  he  was 
called  the  friend  of  God." 


1  1  John  iii.  17.  As  benevolence  which  is  not  exhibited  in  acts,  is  of  no  avail, 
so  faith  unaccompanied  by  works  is  unavailing.  It  is  styled  dead,  because  it 
does  not  give  life  to  the  soul.  "  How  great  is  their  delusion  who  promise  them- 
selves eternal  life  in  virtue  of  a  dead  faith  !"  St.  Augustin,  De  Fide  et  Operibus, 
§23. 

2  The  apostle  challenges  him  who  claims  Divine  favour  for  faith  and  works 
separately,  to  prove  that  he  has  faith  apart  from  works.  They  can  indeed  exist 
apart ;  but  they  are  not  effectual  for  salvation,  unless  united. 

3  Not  with  Divine  faith,  but  from  an  experimental  sense  of  Divine  justice  in 
their  own  punishment.  "  What  can  be  said  more  bi"ief,  more  true,  more  striking?" 
St.  Augustin,  De  Fide  et  Operibus,  |  23. 

■*  Gen.  xxii.  9.  From  the  selection  of  the  example  of  Abraham,  which  St.  Paul 
had  used,  it  appears  evident  that  St.  James  wrote  to  correct  the  erroneous  infe- 
rences which  some  had  deduced  from  it.  Paul  insists  that  Abraham  was  justi- 
fied by  faith,  not  by  works,  that  is,  by  no  natural  work,  but  in  virtue  of  his  belief 
in  the  Divine  promise.  St.  James,  nevertheless,  ascribes  his  justification  to 
works,  inasmuch  as  these  were  the  fruits  and  evidences  of  faith.  St.  Paul  main- 
tains that  justification  is  a  gratuitous  act  of  Divine  mercy,  wholly  supernatural, 
and  beyond  human  merit :  St.  James  teaches  that  the  faith  by  which  we  are  jus- 
tified, must  be  evinced  by  works.     In  this  there  is  no  contradiction. 

^  Gen.  XV.  6 ;  Rom.  iv.  3  ;  Gal.  iii.  6. 


556  THE    CATHOLIC    EPISTLE 

24.  Do  ye  see  that  by  works  a  man  is  justified,  and  not  by  faith 
only? 

25.  In  like  manner,  also,  was  not  Rahab  the  harlot  justified  by 
works,^  receiving  the  messengers,  and  sending  them  out  another 
way? 

26.  For  as  the  body  without  the  spirit  is  dead,  so  also  faith 
without  works  is  dead.^ 


CHAPTER  III. 

He  enumerates  the  evils  of  the  tongue,  which  it  is  most  difficult  to  govern  properly,  and 
he  states  the  difference  between  earthly  and  heavenly  tvisdom. 

1.  Become  not  many^  teachers,  my  brethren,  knowing  that  ye 
receive''  greater  judgment.^ 

2.  For  in  many  things  we  all  offend.^  If  any  one  offend  not  in 
speech,  he  is  a  perfect  man.''     He  can  also^  bridle  the  whole  body. 

'  Josue  ii.  4.  These  kind  acts  were  the  results  of  her  belief  that  God  was  with 
the  Israelites.  She  had  been  an  idolatress,  in  which  sense  some  understand  the 
term  Trspv^  meretrix :  probably  also  a  courtesan :  yet  she  was  struck  with  the  won- 
ders which  God  had  wrought  in  behalf  of  the  Israelites,  and  she  doubtless  felt 
penitent  for  her  sins. 

2  This  is  a  forcible  image  of  the  unprofitable  character  of  such  faith.  It  may, 
however,  be  true  faith,  that  is  a  supernatural  assent  to  revealed  truth,  although 
it  be  not  available  to  salvation  :  "The  apostle,"  as  Macknight  remarks,  "  by  the 
term  dead,  does  not  mean  a  faith  not  real." 

^  Of  you.  He  dissuades  them  from  eagerness  to  assume  the  ofi&ce  of  Christian 
teachers,  on  account  of  the  increased  responsibility  attached  to  it.  This  admo- 
nition was  especially  necessary  in  consequence  of  the  eagerness  of  the  Jewish  con- 
verts to  become  teachers,  in  order  to  inculcate  the  legal  observances.    1  Tim.  i.  7. 

*  G.  P.  "we  shall  receive." 

s  P.  "  condemnation."  The  text  simply  expresses  judgment.  The  apostle 
means  that  we  shall  have  to  give  a  stricter  account ;  but  this  does  not  necessarily 
imply  condemnation.  Matt,  xxiii.  8.  "A  most  severe  judgment  shall  be  for 
those  who  bear  rule."     Wisdom  vi.  6. 

^  Lit.  trip.  "On  account  of  these  and  such  like  sins  (the  having  of  lawsuits), 
and  others  of  a  lesser  kind,  which  consist  in  offences  in  speech  or  thought,  since  the 
apostle  James  acknowledges  that  in  many  things  we  all  offend,  we  must  daily 
pray  to  the  Lord,  and  say:  Forgive  us  our  trespasses."  St.  Augustin,  De  Fide, 
Spe,  et  Charitate,  c.  Ixxviii. 

■^  "Who  is  it  that  hath  not  offended  with  his  tongue?"     Eccl.  xix.  17. 

8  Control. 


OF    JAMES.  557 

3.  But  if  ^  we  put  bits  into  the  mouths  of  horses,  that  they  may 
obey  us,  and  ^Ye  turn  about  their  Avholo  body. 

4.  Behokl  also  ships,  which  are  so  great,  and  driven  by  strong 
winds,  are  turned  round  by  a  small  helm,  whither  the  motion^  of 
the  pilot  shall  direct. 

5.  So  also  the  tongue  is  indeed  a  little  member,  and  it  boasteth 
greatly.^     Behold  what  a  fire'^  kindleth  a  great  forest ! 

6.  And  the  tongue  is  a  fire,  a  world  of  iniquity.*  The  tongue 
is  placed*^  among  our  members,  which  defileth  the  whole  body,'' 
and  inflameth  the  wheel  of  our  birth,^  being  set  on  fire  by  hell.^ 

7.  For  every  nature  of  beasts,  and  birds,  and  serpents,  and  of 
other  things,^"  is  tamed,  and  has  been  tamed  by  mankind :" 

8.  But  no  man  can  tame  the  tongue  :^^  a  restless  evil,^^  full  of 
deadly  poison. 

9.  With  it  we  bless  God  and  the  Father;  and  with  it  we  curse 
men,  who  are  made  to  the  likeness  of  God. 

10.  Out  of  the  same  mouth  proceedeth  blessing  and  cursing. 
These  things,  my  brethren,  ought  not  so  to  be. 

11.  Doth  the  fountain  send  forth  from  the  same  orifice  sweet 
and  bitter  water  ? 

12.  Can  a  fig-tree,  my  brethren,  produce  grapes,^^  or  a  vine 
figs?     So  neither  can  salt  water  produce  sweet  water. ^* 

'  G.  P.  "Behold."     Some  manuscripts  have:  it  S'l. 

2  G.  1^  offxh.     V.  impetus.     The  effort  he  makes  with  the  helm. 

^  G.  fxiy^K^vxii,  magna  exaltat. 

*  G.  P.  "  a  little  fire."  V.  "  quantus  ignis."  Lachmann  adopts  this  reading, 
■ffhich  was  in  the  manuscript  of  St.  Chrysostom,  and  is  in  several  Uncial  manu- 
scripts. 

^  It  is  the  instrument  and  cause  of  numberless  sins.  G.  P.  "so  is  the  tongue 
among  our  members."  "  So,"  is  wanting  in  the  Alexandrian  and  Vatican  manu- 
scripts, and  in  the  chief  versions,  and  it  is  therefore  now  rejected  by  critics. 

*  By  the  Creator.  "^  By  the  sins  which  it  occasions. 

^  Our  life  is  as  a  wheel  put  in  motion  by  our  tongue.  Our  whole  conduct  is 
determined  by  it. 

9  By  the  demon.  'o  G.  P.  "  and  of  things  in  the  sea." 

"  All  animals  are  tamed,  or  overcome  by  man.  The  ferocity  of  their  nature 
yields  to  the  art  and  power  of  man. 

'2  Perfectly,  so  as  to  be  secure  against  its  temerity. 

'3  G.  P.  "  an  unruly  evil."  The  Alexandrian  and  Vatican  manuscripts  have 
the  Vulgate  reading,  which  is  adopted  by  Lachmann. 

"  G.  P.  "olive  berries." 

'5  G.  P.  "  So  can  no  fountain  both  yield  saltwater  and  fresh."  The  three  chief 
manuscripts  have  the  Vulgate  reading,  which  Schott  adopts.  The  mineral 
waters  of  Palestine  are  alluded  to. 


558  THE    CATHOLIC    EPISTLE 

13.  Who  is  among  you  a  wise  and  learned^  man  ?  Let  him  by 
good  conduct  show  his  work  in  the  meekness  of  wisdom. 

14.  But  if  ye  have  bitter  zeal,  and  there  be^  contentions  in 
your  hearts,  do  not  glory,  and  lie^  against  the  truth. 

15.  For  this  is  not  wisdom  coming  from  above ;  but  earthly, 
sensual,  devilish. 

16.  For  where  jealousy  and  contention  are,  there  are  incon- 
stancy and  every  evil  work. 

17.  But  the  wisdom  which  is  from  above,^  first  indeed  is  chaste, 
then  peaceable,  modest,  easy  to  be  persuaded,  consenting  to  the 
good,^  full  of  mercy,  and  good  works,  without  judging,^  without 
feigning. 

18.  And  the  fruit  of  justice  is  sown  in  peace  for  those  who 
make  peace.^ 


CHAPTER  IV. 

We  must  not  obey  our  lusts,  but  tve  must  resist  the  devil,  draw  near  to  God,  and  cherish 
mutual  love,  leaving  the  uncertain  events  of  life  to  Divine  providence. 

1.  Whence  are  wars  and  contests'  among  you  ?  Is  it  not 
hence  ?  from  your  lusts,^  which  war  in  your  members  ? 

2.  Ye  covet,  and  ye  have  not :  ye  kill,^°  and  envy,  and  ye  can- 

*  Skilled  in  Divine  things — endowed  with  religious  knowledge. 

2  G.  P.  omit  "  there  be." 

3  The  negation  is  not  repeated  in  the  text,  although  it  is  understood. 

*  "  Search  all  heathen  antiquity,"  Macknight  gives  the  challenge,  "  and  see 
whether  it  can  produce  any  sentiments  more  noble,  or  more  simply  and  beauti- 
fully expressed,  than  those  contemplated  in  this  chapter,  and  indeed  throughout 
the  whol^  of  this  epistle." 

5  This  is  probably  a  second  interpretation  of  the  preceding  phrase. 

*  Not  discriminating  unjustly — not  practising  human  respect. 

'  They  who  act  peaceably,  shall  enjoy  peace  here.  They  may,  indeed,  be 
tossed  about  and  persecuted,  but  in  patience  they  shall  possess  their  souls. 
Their  reward  hereafter  is  certain, 

*  The  apostle  uses  these  terms  for  strife  of  every  kind.  He  may  be  understood 
of  the  seditious  and  bloody  contests  which  already  began  to  agitate  the  nation. 

^  Lit.  pleasures. 

>"  OivjwsTs.  Erasmus  conjectures  that  it  should  be  95-iV6/Te,  "ye  envy,"  which 
would  be  an  easier  reading;  but  no  manuscripts  support  the  conjecture.  If  the 
letter  was  addressed  to  the  Jews  generally,  the  terms  may  be  literally  under- 
stood ;  otherwise  the  apostle  may  use  them  in  a  mitigated  sense. 


OF    JAMES.  559 

not  obtain :  ye  fight  and  war,  and  ye  have  not,  because  ye  do  not 
ask.^ 

3.  Ye  ask,  and  ye  receive  not,  because  ye  ask  amiss,  that  ye 
may  spend  on  your  lusts.^ 

4.  Adulterers,^  know  ye  not,  that  the  friendship  of  this  world 
is  inimical  to  God?  Whosoever,  therefore,  will  be  a  friend  of 
this  world,  becometh  an  enemy  of  God. 

5.  Think  ye,  that  the  Scripture  saith  in  vain :  The  spirit  which 
dwelleth  in  you'*  coveteth  unto  envy  ?^ 

6.  But  He  giveth  greater  grace.*^  Wherefore  he  saith  :  "  God 
resisteth  the  proud,  and  giveth  grace  to  the  humble."^ 

7.  Be  ye  therefore  subject  to  God,  and  resist  the  devil,  and  he 
will  flee  from  you.® 

8.  Draw  nigh  to  God,^  and  He  will  draw  nigh  to  you.^°  Cleanse 
the  hands,  ye  sinners  ;  and  purify  the  hearts,  ye  of  double  mind." 

9.  Be  afilicted,  and  mourn,  and  weep :  let  your  laughter  be 
turned  into  mourning,  and  joy  into  sorrow. ^^ 


'  The  apostle  intimates,  that  by  prayer  to  God  they  might  obtain  many  tem- 
poral advantages,  which  they  unsuccessfully  sought  to  secure  to  themselves  by 
violence. 

2  When  we  ask  for  temporal  goods  for  wicked  ends,  we  need  not  hope  to  obtain 
them.  Our  petitions  for  them,  even  when  prompted  by  no  evil  design,  must 
always  be  conditional,  namely,  as  far  as  they  may  be  profitable  to  our  soul. 

*  G.  P.  "and  adulteresses."  These  words  are  not  in  the  Syriac  version.  Mill 
thinks  that  they  should  be  omitted.  The  Alexandrian  and  Vatican  manuscripts 
omit  the  preceding  term.  It  is  here  taken  metaphorically  for  those  whose  hearts 
are  prostituted  to  the  world. 

■»  G.  P.  "in  us." 

•''  These  words  are  nowhere  found  in  the  canonical  books,  which,  however,  de- 
clare that  God  is  jealous.  Possibly  this  is  here  meant.  The  apostle  shows  the 
incompatibility  of  the  love  of  the  world  with  the  love  of  God,  by  reference  to  the 
Scripture,  which  declares  God  to  be  a  jealous  God. 

^  God  bestows  grace  freely,  that  we  may  love  Him,  and  rewards  our  love  by 
new  gifts. 

■^  Prov.  iii.  34 ;  1  Peter  v.  5.     The  apostle  quotes  according  to  the  Septuagint. 

^  This  assurance  should  console  those  who  are  tempted. 

s  By  prayer  and  entire  devotedness. 
>°  By  an  increase  of  grace. 

••  The  sinners  and  those  of  double  mind  are  the  same :  they  whose  heart  is 
divided  between  God  and  the  world.  The  cleansing  of  the  hands  contains  an 
allusion  to  the  custom  of  washing  the  hands  before  entering  the  temple.  The 
worshipper  of  God  should  have  his  hands  free  from  blood,  and  from  every 
defilement  of  sinful  actions. 

'2  By  humiliation  a;id  sorrow  for  sin  God  is  appeased. 


560  THE    CATHOLIC    EPISTLE 

10.  Be  ye  humbled  in  the  sight  of  the  Lord,  and  He  will  exalt 
you/ 

11.  Detract  not^  one  another,  brethren.  He  who  detracteth 
his  brother,^  or  who  judgeth  his  brother,  detracteth  the  law,  and 
judgeth  the  law.^  But  if  thou  judge  the  law,  thou  art  not  a  doer 
of  the  law,  but  a  judge. 

12.  There  is  one  Lawgiver  and  Judge,^  who  can  destroy  and 
save.^ 

13.  But^  who  art  thou,  who  judgest  the  neighbour?^  Behold 
now  ye  who  say :  To-day,  or  to-morrow,  we  will  go  into  such  a 
city,  and  spend  there  a  year  indeed,^  and  we  will  traffic,  and  make 
money  :^° 

14.  Ye  who  know  not  what  shall  be  to-morrow. 

15.  For  what  is  your  life  ?  It  is  a"  vapour  which  appeareth  for 
a  while,  and  then  it  shall  vanish  away :  instead  of  your  saying : 
"If  the  Lord  will;"  "And  if  we  be  alive,  we  will  do  this,  or 
that.  "^2 

16.  But  now  ye  exult  in  your  boastings.  All  such  exultation  is 
evil. 

17.  To  him,  therefore,  who  knoweth  to  do  good,  and  who  doeth 
it  not,  is  sin. 


1 1  Pet.  T.  6. 
2  Speak  not  against. 

^  G.  P.  "and."  The  Alexandrian  and  Vatican  manuscripts  have  the  disjunc- 
tive conjunction. 

*  Severe  language  unjustly  used  towards  another,  and  rash  judgment,  imply  a 
condemnation  of  the  law  of  chai'ity,  which  forbids  them. 

^  G.  P.  omit  "and  judge."     These  words  are  now  acknowledged  to  belong  to 
the  text,  being  found  in  the  above  manuscripts,  and  in  the  versions  generally. 
^  G.  P.  invert  the  order. 
^  G.  P.  omit  "but,"  which,  however,  is  now  restored  by  critics  generally. 

*  G.  P.  "another."  The  Vulgate  presents  the  reading  of  the  Alexandrian  and 
Vatican  manuscripts.  Man,  being  sinful,  ought  to  be  slow  to  condemn  a  fellow- 
sinner.  Being  short-lived,  he  ought  also  to  be  humble  and  compassionate.  Rom. 
xiv.  4. 

^  G.  P.  have  not  this  adverb. 

'°  The  extreme  confidence  with  which  these  calculations  were  made  is  rebuked, 
although  it  was  not  a  grievous  sin. 

'^  G.  yaf.  P.  "even."  It  is  wanting  in  the  Alexandrian  manuscript.  "In no 
author,  sacred  or  profane,  is  there  a  finer  image  of  the  brevity  and  uncertainty 
of  human  life  than  this  given  by  James."     Macknight. 

'^  These  precise  words  need  not  be  expressed ;  but  a  sentiment  of  dependence 
on  the  Divine  will  should  be  cherished. 


OF    JAMES.  561 


CHAPTER  V. 

He  threatens  with  severe  vengeance  the  rich  tvho  oppress  the  poor,  and  exhorts  the  poor  to 
patience.  Sivearing  must  be  shunned.  The  sick  are  to  be  anointed  with  oil  by  the 
priests,  and  sins  are  to  be  confessed  to  one  another.  The  prayer  of  the  just  man  is 
effectual :  those  that  are  in  error  are  to  be  reclaimed  to  truth. 

1.  Go  to^  now,  ye  rich,  weep  howling  in  your  miseries,  which 
shall  come  upon  you.^ 

2.  Your  riches  are  corrupted ;  and  your  garments  are  moth- 
eaten. 

3.  Your  gold  and  silver  is  cankered  :^  and  their  rust  shall  be 
for  a  testimony  against  you,"*  and  like  fire  it  will  consume  your 
flesh.*  Ye  have  treasured  up  for  yourselves  wrath^  for  the  last 
days. 

4.  Behold  the  hire  of  the  labourers,  who  have  reaped  down 
your  fields,  which  hath  been  fraudulently  kept  back  by  you,^ 
crieth :  and  their  cry  hath  entered  into  the  ears  of  the  Lord  of 
hosts.^ 

5.  Ye  have  feasted  on  the  earth,  and  ye  have  fed  your  hearts 
with  delights,^  on  the  day  of  slaughter. 


'  This  is  an  interjection  to  excite  attention. 

^  These  may  be  understood  of  reverses  of  fortune,  or  of  punishments  hereafter  : 
but  with  greater  probability,  of  the  calamities  which  their  seditions  should  soon 
bring  down  on  them. 

^  The  perishable  nature  of  wealth  is  pointed  out :  the  readers  are  reproached 
with  hoarding  up  their  garments  and  money. 

*  Because  they  placed  their  affections  on  a  thing  so  corruptible. 

^  Solicitude  about  riches  wastes  the  flesh,  as  rust  spreads.  Gold  does  not 
rust,  but  it  contracts  a  greenish  appearance.  Wealth  testifies  against  its  owners, 
who  neglect  to  fulfil  the  duties  which  justice  and  charity  demand. 

^  G.  P.  have  not  this  word,  which  may  be  borrowed  from  Romans  ii.  5.  Some 
punctuate  the  sentence,  so  that  it  reads  :  Ye  have  treasured  up  as  fire,  &c. 

^  This  crime  is  committed  even  by  those  who  nominally  pay  workmen,  but  in 
a  way  not  to  give  them  the  fair  recompense,  as  when  they  are  forced  to  take  it 
out  in  goods  at  high  price. 

^  Enormous  sins  seem  to  invite  the  vengeance  of  God. 

^  G.  P.  "Ye  have  lived  in  pleasure  on  the  earth,  and  been  wanton  :  ye  have 
nourished  your  hearts,  as  in  a  day  of  slaughter."  This  is  understood  of  days  of 
sacrifice,  which  were  times  of  great  festivity.  The  rich  freely  indulged  in  ban- 
queting. 

36 


562  THE    CATHOLIC    EPISTLE 

6.  Ye  have  condemned  and^  put  to  death  the  just  one,^  and  he 
resisted^  you  not. 

7.  Be  patient,  therefore,  brethren,  until  the  coming  of  the 
Lord.^  Behold  the  husbandman  waiteth  for  the  precious  fruit  of 
the  earth,  bearing  patiently  till  he  receive  the  early  and  latter 
rain/ 

8.  Be  therefore  ye  also  patient,  and  strengthen  your  hearts,  for 
the  coming  of  the  Lord  is  at  hand.*' 

9.  Murmur  not,  brethren,  one  against  another,  that  ye  may  not 
be  judged.^     Behold  the  Judge  standeth  before  the  door. 

10.  Take,  brethren,  for  pattern  of  endurance,*  labour  and  pa- 
tience, the  prophets  who  spake  in  the  name  of  the  Lord. 

11.  Behold  we  account  blessed  those  who  endured.^  Ye  have 
heard  of  the  patience  of  Job,  and  ye  have  seen  the  end^°  of  the 
Lord,  that  the  Lord  is  merciful  and  compassionate. 

12.  But  above  all  things,  my  brethren,  swear  not,"  neither  by 
heaven,  nor  by  the  earth,  nor  by  any  other  oath.  But  let  your 
speech  be  :  yea,  yea :  no,  no ;  that  ye  may  not  fall  under  judgment.^^ 

13.  Is  any  of  you  afflicted  ?^^  Let  him  pray.  Is  he  cheerful 
in  mind  ?  let  him  sincr. 

o 

'  G.  P.  have  not  tlie  conjunction. 

2  This  seems  to  refer  to  Christ,  in  whose  death  many  of  them  had  a  share. 
Cruelty  to  the  poor  man  2:)artakes  of  the  malice  of  that  crime. 

^  G.  omit  the  conjunctions  which  P.  supplies  in  italics.     The  latter  verb  is  in 
the  present  tense.     Christ  opposed  no  resistance  to  His  persecutors.     The  rich 
oppress  the  poor,  who  cannot  easily  resist. 
^  At  death. 

^  The  term  "rain,"  although  understood,  is  not  expressed  in  the  Vatican 
manuscript,  or  in  the  Vulgate.  The  early  rain  was  that  which  fell  soon  after  the 
seed  had  been  sown:  the  late  rain  brought  it  to  maturity. 

^  It  is  understood  of  the  manifestation  of  the  power  of  Christ  in  the  destruc- 
tion of  Jerusalem. 

■^  G.  P.  "condemned."     The  simpler  term  is  now  generally  received. 
*  G.  Ka«i3wa5-siotc.     V.    "  exitus  mali,  laboris."     The  Greek  term  means  endu- 
rance of  evils.     The  Vulgate  contains  a  double  version  of  the  same  word. 

^  G.  P.  have  the  present  tense.  The  Alexandrian  manuscript  supports  the 
Vulgate. 

^°  The  end  to  which  the  Lord  conducted  him — the  recompense  which  He  be- 
stowed on  him. 

"  Matt.  V.  34.     This  prohibition  is  restricted  to  oaths  made  without  necessity. 
Several  oaths  are  found  in  the  writings  of  the  apostles. 
'2  P.  "condemnation." 
"  Suffering. 
"  Praise  God. 


OP    JAMES.  563 

14.  Is  any  man  sick^  among  you  ?  Let  him  call  in  the  pi'iests^ 
of  the  Church,  and  let  them  pray  over  him,  anointing  him  with  oil 
in  the  name  of  the  Lord : 

15.  And  the  prayer  of  faith  shall  save^  the  sick  man,  and  the 
Lord  shall  raise  him  up  :^  and  if  he  be  in  sins,^  they  shall  be  for- 
given him. 

16.  Confess,  therefore,^  your  sins^  one  to  another,  and  pray 
one  for  another,  that  ye  may  be  healed  :^  for  the  continuaP  prayer 
of  a  just  man  availeth  much. 

IT.  Elias  was  a  man  like  to  us  subject  to  infirmity  :^°  and  pray- 
ing he  prayed  that  it  might  not  rain  on  the  earth,"  and  it  rained 
not  for  three  years  and  six  months. 

18.  And  he  prayed  again :  and  the  heaven  gave  rain,  and  the 
earth  gave  its  fruit. 

19.  My^^  brethren,  if  any  of  you  err  from  the  truth,  and  any  one 
convert  him, 

20.  He  should  know,"  that  he  Avho  hath  converted  a  sinner  from 


'■  The  Greek  term  denotes  entire  debility.  It  is  used  of  mortal  sickness. 
John  xi.  1. 

2  Lit.  "presbyters."  One  of  them.  The  Greeks,  however,  assemble  several 
priests  for  this  occasion. 

^  This  term,  although  sometimes  used  concerning  bodily  relief,  strictly  denotes 
grace  and  salvation. 

■*  The  verb  may  be  understood  of  restoration  to  health,  or  of  improvement  in 
spirits. 

*  Lit.  "  if  he  be  having  committed  sins,"  or  if  he  have  committed  sins.  It  is 
equivalent  to  an  assurance  that  the  sins  of  which  he  is  guilty  shall  be  pardoned. 
This  supposes  repentance  on  his  part. 

®  G.  P.  omit  this  particle,  which  is  nevertheless  found  in  the  Alexandrian  and 
Vatican  manuscripts.     Lachmann  receives  it. 

■^  G.  P.  "  faults."  The  Vulgate  reading  is  supported  by  the  same  authority, 
and  adopted  by  this  critic. 

^  This  is  the  force  of  the  Greek.     The  Vulgate  has  "salvemini." 

^  G.  hipycvjuivx.  V.  assidua.  P.  "  effectual."  "  It  may  very  well  be  rendered 
with  the  Vulgate,  assidua,  earnest,  ardent,  for  the  participle  passive  often  signifies 

what  is  done,  with  much  labour Of  all  the  versions,  the  E.  V.  effectual  is 

the  worst,  as  being  miserably  tautological."     Bloomfield. 

1"  G.  ofjiotoTrst^fic.     V.  "similis  nobis  passibilis."     3  Kings  xvii.  1 ;  Luke  iv.  25. 

"  On  the  land  of  Israel. 

'2  G.  P.  omit  the  preposition,  which  is  found  in  the  Alexandrian,  Vatican,  and 
other  manuscripts,  and  in  the  versions  generally. 

"^  G.  P.  "Let  him  know."     The  Vatican  manuscript  has :  "  know  ye." 


564  THE    CATHOLIC    EPISTLE    OF    JAMES. 

the  error  of  his  way,  shall  save  his^  soul  from  death,  and  cover  a 
multitude  of  sins.^ 


1  G.  P.  omit  the  pronoun,  which  is  found  in  some  manuscripts.  The  soul  of 
the  convert  is  saved  through  his  instrumentality. 

2  The  pronoun  is  also  wanting  here.  The  zealous  man  covers  a  multitude  of 
the  sins  which  the  convert  had  committed  ;  and  his  zeal  obtains  for  him  pardon 
of  his  own  manifold  sins.  This  is  understood  of  him  who  has  abandoned  sin,  and 
afterwards  undertakes  to  reclaim  others.  The  sins  forgiven  him  on  his  repen- 
tance, are  more  fully  obliterated  in  consideration  of  his  zeal. 


INTRODUCTION 


TO    THE    FIRST    EPISTLE    OF    ST.    PETER. 


St.  Jerome,  in  his  catalogue  of  ecclesiastical  writers,  thus 
speaks  of  Peter:  "Simon  Peter,  son  of  Jonas,  of  the  province  of 
Galilee,  of  the  town  of  Bethsaida,  the  brother  of  the  apostle 
Andrew,  and  prince  of  the  apostles,  after  he  had  been  bishop  of 
the  church  of  Antioch,  and  had  preached  to  the  converts  from 
Judaism  scattered  throughout  Pontus,  Galatia,  Cappadocia,  Asia, 
and  Bithynia,  in  the  second  year  of  Claudius,  went  to  Rome  to 
oppose  Simon  Magus,  and  there  occupied  the  priestly  chair  during 
twenty-five  years,  down  to  the  last,  that  is  the  fourteenth,  year  of 
Nero,  by  whom  he  was  crowned  with  martyrdom,  by  crucifixion, 
his  head  being  downwards,  and  his  feet  above,  he  considering 
himself  unworthy  to  be  crucified  after  the  same  manner  as  his 
Lord.  He  wrote  two  epistles  which  are  styled  Catholic :  the 
second   of  which  is   denied  by  many  to  be  his,  as  its  style  is 

different  from  that  of  the  other Being  buried  at  Rome 

on  the  Vatican  hill,  he  receives  the  veneration  of  the  whole  city." 
Procopius  attests,  as  Bloomfield  acknowledges,  that  the  remains 
of  St.  Peter  are  at  Rome.  195.  10. 

The  period  when  this  letter  was  written  cannot  be  fixed  with  cer- 
tainty. Hug  assigns  it  to  the  eleventh  year  of  Nero.  The  common 
opinion  is,  that  it  was  written  from  Rome,  which  is  understood 
to  be  designated  by  the  name  of  Babylon,  ch.  v.  13,  as  in  the 
Apocalypse ;  but  the  critic  just  mentioned,  contends  that  a  sym- 
bolic appellation  cannot  be  admitted  in  a  letter,  although  it  be 
used  in  a  book  professedly  symbolical.     He  supposes  that  it  was 


566  INTRODUCTION. 

written  from  Babylon  in  Asia,  or  its  neighbourhood,  where  there 
may  have  been  a  body  of  Christians,  converts  from  Judaism. 

The  object  of  this  epistle  is  to  prepare  the  faithful  for  great 
trials  and  persecutions  which  impended,  by  urging  them  to  the 
practice  of  the  virtues  which  become  the  professors  of  the  Gospel. 
Its  style  plainly  marks  the  writer  as  a  native  of  Judea,  familiar 
with  its  scenery,  and  with  the  history  of  the  people  of  God.  The 
sentiments  which  it  inculcates  are  most  sublime,  and  its  tone  is 
full  of  dignity.  It  is,  as  Grotius  avows,  worthy  of  the  pen  of  the 
prince  of  the  apostles. 


THE  FIRST  EPISTLE 
OF   BLESSED    PETER    THE   APOSTLE. 


CHAPTER  I. 

He  gives  thanks  to  God  for  their  call  to  the  faith,  and  to  eternal  life,  which,  however,  is 
to  be  attained  through  many  tribulations,  concerning  which  the  prophets  have  foretold. 
He  exhorts  them  to  purity  of  life,  they  having  been  redeemed  by  the  blood  of  Christ, 

1.  Peter,  an  apostle  of  Jesus  Christ,  to  the  elect,^  sojourn- 
ers^ dispersed^  through  Pontus,  Galatia,  Cappadocia,  Asia^  and 
Bithynia, 

2.  According  to  the  foreknowledge  of  God  the  Father,^  unto 
the  sanctification  of  the  Spirit,^  to  obedience^  and  sprinkling  of 
the  blood  of  Jesus  Christ,^  grace  and  peace  be  multiplied^ 
to  you. 

'  Called  to  the  faith. 

2  Jews  who  had  settled  down  there.  , 

3  Lit.  "of  the  dispersion."  This  does  not  refer  to  any  special  event;  but  is 
equivalent  to  the  participle :  dispersed. 

*  Proconsular  Asia,  namely,  Phrygia,  Mysia,  Caria,  Lydia,  and  the  sea-coast 
generally,  of  Asia  Minor. 

5  As  He  foreknew  and  mercifully  decreed.     Acts  ii.  23  ;  Eph.  i.  5,  11. 

^  Whereby  the  soul  is  sanctified.  The  article  being  wanting  in  the  Greek,  it 
seems  to  refer  to  the  human  soul ;  but  the  Vulgate,  by  the  use  of  the  capital  letter, 
indicates  that  it  means  the  Divine  Spirit,  who  sanctifies  the  faithful. 

7  Of  faith. 

*  They  were  sanctified  by  the  application  of  His  atonement.  As  those  who 
sought  to  be  purified  from  legal  defilements  were  eager  to  receive  the  prescribed 
aspersions,  so  we  are  eagerly  to  seek  the  application  of  His  blood.  Exod.  xxiv.  8 ; 
Numbers  xxxi.  23. 

3  Increased. 


568  THE    FIRST    EPISTLE 

3.  BlessecP  he  God  and  the  Father^  of  our  Lord  Jesus  Christ, 
who  according  to  His  great  mercy  hath  regenerated  us  unto  a 
lively^  hope,  through  the  resurrection  of  Jesus  Christ  from  the 
dead,'' 

4.  To  an  inheritance  incorruptible,  and  undefiled,  and  unfading, 
preserved  in  heaven^  for  you,*^ 

5.  Who  are  guarded  by  the  power  of  God  by  faith  unto  sal- 
vation, ready  to  be  revealed^  in  the  last  time. 

6.  Wherein^  ye  shall  greatly  rejoice,^  if  now  for  a  short  time  ye 
must  be  afflicted  by  various  trials, 

7.  That  the  triaP°  of  your  faith^^  much  more  precious  than  gold^^ 
(which  is  tried  by  fire)  may  be  found  unto  praise,  and  glory,  and 
honour"  in  the  revelation"  of  Jesus  Christ  ; 

8.  Whom  not  having  seen,^^  ye  love  :  in  whom  now  also  ye  believe,^^ 
not  seeing :  but  believing^^  ye  shall  rejoice"  with  joy  unspeakable, 
and  full  of  glory, 

9.  Receiving  the  end  of  your  faith,"  the  salvation  of  souls. 

•  Praised,  thanked,  glorified.     2  Cor.  1,3;  Eph.  1.  3. 

2  G.  0  a-so?  Kit)  TTdLThp-     God,  the  Father  of  our  Lord. 

3  Lit.  "living;"  strong,  vigorous. 

*  This  gives  to  the  Christian  the  liveliest  confidence  that  he  shall  rise  at  the 
end  of  time. 

5  No  earthly  happiness  is  promised  to  Christians.  The  Jews  looked  for  a  tem- 
poral kingdom :   the  Christian'^  hopes  are  directed  towards  heaven. 

s  G.  iifAxu  Modern  critics  have  adopted  the  Vulgate  reading,  on  the  authority 
of  the  Alexandrian  and  Ephrem  manuscripts.  It  is  even  followed  by  the  Protes- 
tant translators. 

7  To  all  the  elect.  ^  At  which  time. 

9  The  text  is  in  the  present  tense,  but  Bloomfield  maintains  that  it  is  equiva- 
lent to  the  future,  as  the  Vulgate  renders  it. 

'0  As  metals  are  tested.  "  By  persecution. 

'2  G.  P.  "that  perishetV" 

13  G.  P.  "  honour  and  glory."  The  Alexandrian  and  Vatican  manuscripts  have 
the  Vulgate  reading. 

'4  When  Chbist  shall  reveal  Himself  to  each  one  at  the  close  of  his  career,  or  to 
all  at  the  last  day. 

'5  The  Greek  term  ttioTi;,  literally  means:  "known;"  but  the  Vatican  and 
Ephrem  manuscripts  have  the  Vulgate  reading,  which  is  followed  by  the  Pro- 
testant translators. 

16  The  love  of  believers  is  excited  by  the  love  of  Christ,  represented  to  them 
by  faith. 

1'  Continuing  steadfast  in  faith. 

'^  G.  P.  "ye  rejoice." 

19  Believers  have  in  prospect  the  attainment  of  salvation,  as  the  racers  have 
before  them  the  goal  and  prize. 


OF     PETEK.  569 

10.  Of  which  salvation  the  prophets,  who  prophesied^  of  the 
grace  which  Avas  to  be  in  you,^  have  inquired  and  diligently 
searched  :^ 

11.  Searching  into  what  or  what  manner  of  time'*  the  Spirit  of 
Christ^  might  signify  in  them :  foretelling*'  the  sufferings  which 
are  in  Christ/  and  the  glory^  afterwards  : 

12.  To  whom  it  was  revealed,  that  not  for  themselves,  but  for 
you  they  ministered^  those  things,  which  are  now  announced  to  you, 
by  those  who  have  preached  the  Gospel  to  you,^°  the  Holy  Ghost 
being  sent  down  from  heaven,"  on  whom^^  the  angels  desire  to 
look. 

13.  Wherefore  having  the  loins  of  your  mind  girt,"  being  sober" 
hope  perfectly"  in  the  grace  which  is  offered  to  you,  in  the  reve- 
lation of  Jesus  Christ,^*^ 

14.  As  children  of  obedience,  not  conformed^^  to  the  former 
lusts  of  your  ignorance  ;^* 

*  The  appeal  to  the  prophecies  was  specially  suited  for  converted  Jews,  to  show 
them  that  the  events  which  had  marked  the  history  of  Christ,  had  been  distinctly 
foretold. 

2  Of  the  gift  of  faith  and  of  sanctifying  grace. 

3  Diligently  considered,  and  accurately  stated  under  the  light  of  the  Holy 
Ghost. 

''Under  what  circumstances — in  what  state  of  things.  Gen.  xlix.  10;  Dan. 
ix.  22. 

5  The  Spirit  who  spoke  in  the  prophets,  was  the  Spirit  of  Christ,  who  spoke 
through  them. 

^  Witnessing  beforehand. 
'  Which  awaited  Him. 

^  The  glorious  events — His  resurrection,  and  ascension — the  spreading  of  His 
Gospel  and  worship. 
3  Furnished. 

'0  G.  iv  P.  "with."  The  preposition  is  not  found  in  the  Alexandrian  and 
Vatican  versions. 

'•  His  gifts  being  imparted. 

'2  G.  P.  "which  things."  The  meaning  of  the  text,  as  it  now  reads,  is,  that 
the  angels  desire  thoroughly  to  penetrate  the  great  mysteries  accomplished  in  the 
Person  of  Christ  our  Redeemer,  which  transcend  the  angelic  capacity.  The 
Vulgate  follows  a  different  reading,  according  to  which  the  angels  desire  to  con- 
template more  intimately  the  Divine  Spirit. 

'*  Keeping  under  restraint  the  sensual  inclinations. 

'*  Temperate,  vigilant. 

'^  Perseveringly. 

1^  The  glory  which  shall  be  conferred,  when  Christ  shall  be  finally  manifested.. 

1''  In  conduct. 

'8  When  you  were  ignorant  of  Christ. 


570  THE     FIRST     EPISTLE 

15.  But  according  to  the  Holy  One,  who  hath  called  you :  be 
ye  also  holy  in  all  your  demeanour : 

16.  Because  it  is  written :  "Ye  shall  be  holy/  for  I  am  holy." 

17.  And  if  ye  call  him  Father,  who  without  respect  of  persons 
judgeth  according  to  the  work  of  each  one,  walk  in  fear  in  the  time 
of  your  sojourning : 

18.  Knowing  that  not  with  corruptible  things,  gold  or  silver,^  ye 
were  redeemed  from  your  vain  manner  of  life  according  to  the  tra- 
dition of  your  fathers  :'* 

19.  But  with  the  precious  blood  of  Christ,*  as  of  a  lamb,  spot- 
less and  undefiled : 

20.  Foreknown  indeed,  before  the  foundation  of  the  world,®  but 
manifested  in  the  last  times  for  you, 

21.  Who  through  Him  are  believers  in  God,  who  raised  Him 
from  the  dead,^  and  hath  given  Him  glory,  that  your  faith  and 
hope  might  be  in  God : 

22.  Purifying  your  souls  in  the  obedience  of  charity,^  by  the 
love  of  the  brotherhood,  with  a  sincere^  heart,  love  one  another 
earnestly : 

23.  Being  born  again  not  of  corruptible  seed,^°but  incorruptible 
by  the  word  of  God,  who  liveth  and  remaineth  for  ever : 

24.  For  "  all  flesh  is  as  grass  :  and  all  its  glory"  as  the  flower 
of  grass :  the  grass  is  withered,  and  its  floAver  is  fallen  away." 

25.  But  the  word  of  the  Lord  abideth  for  ever.  And  this  is  the 
word,  which  hath  been  preached  to  you. 

'  Lev.  xii.  44  ;  xix.  2  ;  xx.  7. 

2Deut.  X.  17;  Rom.  ii.  11;  Gal.  ii.  6.  G.  P.  "Be  ye  holy."  The  Vulgate 
reading  is  in  the  three  chief  manuscripts. 

^  The  usual  ransom. 

•*  As  Jews,  they  had  acted  in  accordance  with  Pharisaical  traditions,  which 
regarded  external  observances,  not  connected  with  solid  virtue. 

5  1  Cor.  vi.  20 ;  vii.  23 ;  Heb.  ix.  14 ;  1  John  i.  7 ;  Apoc,  i.  5. 

6  The  object  of  an  eternal  decree. 

^  Christ  as  man,  is  distinguished  from  the  Deity,  although  He  is  truly  God. 

*  G.  P.  "of  truth,  through  the  Spirit,  unto  unfeigned  love  of  the  brethren." 
The  three  chief  manuscripts  and  most  of  the  ancient  versions  have  not  "  through 
the  Spirit."  The  epithet,  "  simplici,"  of  the  Vulgate,  seems  to  correspond  to  the 
term  dvuT(5x^<Tov ;  but  the  present  punctuation  connects  it  with  "corde." 

3  G.  P.  "pure."  This  epithet  is  not  in  the  Alexandrian  or  Vatican  manu- 
scripts. '°  As  in  natural  conception. 

»'  Eccl.  xiv.  18;  Isaiah  xl.  6;  James  i.  10.  G.  P.  "the  glory  of  man."  The 
Vulgate  reading  is  supported  by  the  manuscripts  and  versions  generally,  and  is 
admitted  by  critics. 


OF    PETEE.  571 


CHAPTER  11. 


Avoiding  all  dissimulation,  the  regenerate  believers,  who  are  a  chosen  race,  although  they 
were  formerly  an  abject  people,  should  approach  Christ  the  living  stone.  He  exhorts 
them  as  pilgrims  to  abstain  from  all  worldly  desires,  to  obey  superiors,  and  to  bear 
afflictions  in  imitation  of  Christ. 


1.  Wherefore  laying  aside^  all  malice,  and  all  guile,  and  hypo- 
crisy, and  envy,^  and  all  slanders, 

2.  As  new-born  babes,  desire  rational  guileless  milk,^  that  ye 
may  grow  thereby  unto  salvation  ;"* 

3.  If  yet  ye  have  tasted,  that  the  Lord  is  sweet,* 

4.  To  whom  approaching  a  living^  stone,  rejected  indeed  by 
men,''  but  chosen  and  honoured  of  God  : 

5.  Ye  also  as  living  stones  are  built^  up,  a  spiritual  house,^  a 
holy  priesthood,^"  to  offer  spiritual  sacrifices,"  acceptable  to  God 
through  Jesus  Christ. 

6.  Wherefore^^  the  Scripture  containeth :"  "Behold  I  lay  in  Sion 
a  chief  corner-stone,  chosen,  precious  :  and  whosoever  believeth  in 
Him  shall  not  be  confounded." 


'  Rom.  vi.  4  ;  Eph.  iv.  22 ;  Coloss.  iii.  8 ;  Heb.  xii.  1. 

2  The  text  has  both  these  terms  in  the  plural. 

^  Sincere  and  pure  doctrine.  The  milk  is  called  reasonable,  that  is  intellectual, 
and  spiritual ;  guileless  also,  "without  any  corrupting  admixture.  P.  renders  the 
first  term  :  "of  the  word." 

*  G.  P.  omit  these  two  words,  which,  however,  are  acknowledged  to  be  genuine 
by  critics,  on  the  authority  of  the  three  chief  manuscripts. 

*  Benign. 

fi  The  figurative  meaning  is  manifested  by  this  epithet.  The  stone  spoken  of 
is  not  a  material  stone. 

''  As  builders  cast  aside  a  stone  unfit  to  be  used  in  the  building,  so  the  Jews 
rejected  Christ. 

8  It  may  be  rendered  in  the  imperative  :  be  ye  built  up. 

9  A  society  connected  by  religious  ties. 

'0  The  collection  of  the  faithful  is  so  styled,  because  consecrated  to  the  Divine 
worship. 

"  Not  animals,  but  their  own  sentiments,  afi'ections,  and  good  works. 

'2  G.  P.  '*  also."     The  principal  manuscripts  omit  this. 

'3  G.  TTiftix*' «»  E»  T»i  yfcK^fi.  P.  "  it  is  contained  in  the  Scripture."  Isai.  xxviii. 
16  ;  Rom.  ix.  33. 


572  THE    FIRST    EPISTLE 

7.  To  you  therefore  who  believe  the  honour  :^  but  to  those  •who 
believe  not,  the  stone  which  the  builders  rejected,  this  is  made  the 
head  of  the  corner : 

8.  And  a  stumbling-stone,  and  a  rock  of  scandal  to  those  who 
stumble  at  the  word,^  and  do  not  believe  whereunto  they  are  also 
set.^ 

9.  But  ye  are  a  chosen  race,^  a  royal  priesthood,^  a  holy  nation,^ 
a  purchased  people  'J  that  ye  may  declare  the  virtues^  of  Him,  who 
hath  called  you  from  darkness  to  His  admirable  light : 

10.  Who^  in  time  past  were  not  a  people,  but  now  are  the  people 
of  God  :  who  not  having  obtained  mercy,  but  now  having  obtained 
mercy.  ^° 

11.  Dearly  beloved,'^  I  beseech  you  as  strangers  and  pilgrims^^ 
to  abstain  from  carnal  lusts,  which  war  against  the  soul, 

12.  Having  your  conduct"  good  among  the  Gentiles ;  that 
wherein  they  slander  you  as  evil  doers,  considering  you  by  your 
good  works,  they  may  glorify  God  in  the  day  of  visitation. ^^ 

13.  Be  ye  therefore  subject  to  every  human  creature"  for  God's 
sake:^^  whether  to  the  king,  as  excelling  :^^ 

'  The  stone  is  honoured  by  believers.  The  abstract  noun  is  put  for  the  con- 
crete. 

2  Disbelieving  the  Divine  doctrine.  Ps.  cxvii.  22  ;  Isaiah  viii.  14 ;  Matt.  xxi. 
42  ;  Acts  iv.  11. 

3  The  apostle  intimates  that  unbelievers  are  placed  by  Divine  permission  in 
the  position  which  they  occupy.  He  wishes  to  instruct  us  that  unbelief  is  wisely 
permitted,  and  that  it  becomes  subservient  to  the  high  counsels  of  God.  The 
sacred  writers  ascribe  to  Him  all  that  happens,  evil  as  well  as  good,  in  order  to 
show  that  nothing  is  beyond  His  control,  and  the  order  of  His  Providence. 

■*  Called  mercifully  to  the  faith. 

5  Made  priests  and  kings  to  God,  consecrated  and  ennobled  by  His  grace, 
fi  By  their  profession  and  by  the  sacraments. 
■^  Purchased  at  the  price  of  the  blood  of  Christ. 

*  G.  Tac  dpiTa;.     Virtues  here  are  taken  for  perfections,  mercies,  favours. 
9  Osee  ii.  24;  Rom.  ix.  25. 

1°  Who  had  not  obtained  mercy,  but  now  have  obtained  mercy. 
"  Rom.  xiii.  14;  Gal.  v.  16. 

>2  J'hese  interest  themselves  but  little  in  the  affairs  of  the  countries  through 

which  they  pass.     The  Christian  should  not  suffer  his  affections  to  be  engrossed 

by  transitory  pleasures.     Some  consider  that  the  apostle  particularly  refers  to 

the  situation  of  these  Jewish  converts,  who  were  sojourning  in  heathen  countries. 

"  Entire  manner  of  life. 

"  In  affliction,  when  He  punishes  them. 

^5  To  every  authority  constituted  by  men ;  to  every  man  in  the  order  of  society. 
Rom.  xiii.  1. 

'^  G.  P.  "  the  Lord's."  n  r^i^Q  Roman  emperor. 


OF    PETER.  573 

14.  Or  to  governors,  as  sent  by  him^  for  the  punishment  of  evil 
doers,  and  for  the  praise^  of  the  good : 

15.  For  so  is  the  will  of  God,  that  doing  well  ye  may  put  to 
silence  the  ignorance  of  foolish  men.^ 

16.  As  free,^  and  not  having  liberty  as  a  cloak  for  malice,  but 
as  servants  of  God. 

17.  Honour  all  :*  love  the  brotherhood :®  fear  God :  honour  the 
king. 

18.  Domestics,'^  be  ye  subject  in  all  fear  to  masters,  not  only  to 
the  good  and  gentle,*  but  even  to  the  froward.^ 

19.  For  this  is  praiseworthy,'"  if  for  conscience  towards"  God  a 
man  endure  afflictions,  suffering  wrongfully. 

20.  For  what  glory  is  it,  if  sinning  and  being  beaten,  ye  bear 
it  ?^  But  if  doing  well  ye  suffer  patiently,  this  is  acceptable"  be- 
fore God. 

21.  For  to  this  ye  are  called :  because  Christ  also  suffered  for 
us,"  leaving  to  you'^  an  example,  that  ye  should  follow  in  the  steps 
of  Him, 

22.  Who  committed  no  sin,'''  nor  was  guile  found  in  his  mouth. 


'  In  an  absolute  monarchy  all  authority  flows  from  the  sovereign. 

2  Reward,  encouragement. 

'  Who  represented  the  Christians  as  regardless  of  the  public  authorities. 

*  Christian  freedom  consists  in  exemption  from  sin,  and  from  the  mere  caprice 
of  men :  it  does  not  exempt  us  from  the  obligations  imposed  by  lawful  authority. 

*  Who  are  in  power. 
8  Rom.  xii.  10. 

'  G.  Oi  oUiTeit.  It  here  seems  to  mean  slaves.  Eph.  vi.  5 ;  Coloss.  iii.  22  ; 
Titus  ii.  9. 

8  Equitable,  reasonable.  • 

3  Harsh,  severe. 

1°  Lit.  grace,  thankfulness. 

»  Lit.  of. 

"^  To  bear  with  fortitude  and  patience  punishment  of  crimes  against  the  laws, 
does  not  merit  praise  from  men :  but  God  accepts  the  humiliation  of  the  sinner, 
who  adores  Divine  justice  exercised  against  him  by  the  public  authority. 

"  Lit.  "  this  grace  with  God." 

>*  G.  6/xmv.  The  Protestant  translators  have  followed  the  Vulgate  here,  which 
is  supported  by  many  manuscripts,  although  not  of  the  highest  order. 

15  This  change  of  person  is  found  in  many  manuscripts.  The  apostle  states 
that  Christ  suffered  for  us,  and  then  applies  a  practical  lesson  to  those  whom  he 
addresses. 

IS  Isaiah  liii.  9. 


574  THE    FIRST    EPISTLE 

23.  Who  when  He  was  reviled,  did  not  revile :  when  He  suffered, 
He  threatened  not,  but  delivered  Himself  up  to  him  who  judged 
Him  unjustly  :^ 

24.  Who  Himself  bore  our  sins^  in  His  body  on  the  tree,  that 
being  dead  to  sins,  we  should  live  to  justice :  by  whose  bruise  ye 
are  healed. 

25.  For  ye  were  as  sheep  going  astray,  but  ye  are  now  converted 
to  the  Shepherd  and  Bishop  of  your  souls. ^ 


CHAPTER  III. 

He  treats  of  the  conduct  to  be  observed  by  married  people  towards  each  other:  he  exhorts 
to  the  practice  of  various  virtues,  and  to  bear  adversity,  after  the  example  of  Christ : 
and  states  that  we  are  saved  by  baptism,  like  those  who  were  saved  in  the  ark  of  Noe. 

1.  In  like  manner^  also  let  wives  be  subject*  to  their  husbands, 
that  even  if  any  do  not  believe  the  word,^  they  may  be  gained 
without  the  word  by  the  conduct^  of  the  women, 

2.  Considering  your  chaste  conduct  in  fear  :^ 

3.  Whose  adorning  let  it  not  be  that  which  is  outward,  the 
plaiting  of  the  hair,  or  the  wearing  of  gold,  or  the  putting  on  of 
garments  f 

4.  But  the  hidden  man  of  the  heart,^°  in  the  incorruption^^  of  a 
quiet  and  meek^^  spirit,  which  is  rich^^  in  the  sight  of  God. 

J  Pilate. 

2  Isaiah  liii.  5  ;  1  John  iii.  5. 

*  Christ  our  Lord. 

*  The  apostle  had  given  instructions  to  servants :  he  now  addresses  married 
persons.     Eph.  v.  22;  Coloss.  iii.  18. 

5  The  text  has  the  participle:  "being  subject."  The  following  verse  shows 
that  the  women  are  addressed.     Submission  is  their  chief  duty. 

6  When  preached. 

■^  This  implies  the  whole  manner  of  life  and  conversation. 

^  In  the  fear  of  God. 

8  I  Tim.  ii.  9.     These  external  ornaments  are  not  absolutely  forbidden. 

'"  Man  is  here  taken  for  individual  character  or  disposition.  Rom.  vii.  22.  A 
Christian  woman  should  chiefly  study  to  adorn  her  heart  with  virtue. 

"  The  unfading  ornament.  Splendid  garments,  golden  ornaments,  braided 
locks,  all  decay — virtue  is  imperishable. 

'2  The  words  are  in  inverse  order  in  the  text. 

'3  Of  great  value. 


OF    PETER.  ■  675 

5.  For  after  this  manner  formerly  even  the  holy  women,  trust- 
ing in  God,  adorned  themselves,  being  in  subjection  to  their  own 
husbands. 

6.  As  Sara  obeyed  Abraham,  calling  him  lord  :^  whose^  chil- 
dren ye  are,  doing  well,^  and  not  fearing  any  trouble. 

7.  The  husbands,  in  like  manner  dwelling  together,^  according 
to  knowledge,*  giving  honour^  as  to  the  weaker  female  vessel,^  as 
also  to  coheirs  of  the  grace  of  life,^  that  your  prayers  may  not  be 
hindered.^ 

8.  But  finally^"  all  of  one  mind,  sympathizing,  loving  the  bro- 
therhood," merciful,  modest,  humble  :^ 

9.  Not  rendering  evil  for  evil,"  nor  insult  for  insult ;  but  on  the 
contrary  blessing,"  for  to  this  ye  are  called,  that  ye  may  inherit 
a  blessing.-'* 

10.  For  let  him  who  will  love  life,^*'  and  see  good  days,  refrain 
his  tongue  from  evil,  and  his  lips  that  they  speak  no  guile : 

11.  Let  him  turn  away  from  evil,^^  and  do  good :  let  him  seek 
peace,  and  pursue  it : 


'  Gen.  xviii.  12.  This  style  of  address  was  conformable  to  Oriental  usage. 
Such  terms  of  respect  as  are  usual  should  be  employed  by  wives  to  their  hus- 
bands. 

2  Of  her. 

3  By  doing  good  they  became  entitled  to  be  regarded  as  her  children. 
*  This  includes  all  the  duties  of  husbands. 

5  Men  are  supposed  to  be  more  fully  instructed  in  the  Christian  rules. 
^  Treating  with  regard.     Possibly  it  may  have  reference  to  conjugal  duty. 
■^  Woman  is  here  spoken  of  under  this  image,  which  is  elsewhere  applied  to 
man.     Vessels  that  are  frail  need  to  be  handled  cautiously. 

8  The  knowledge  that  women  share  with  men  the  gifts  of  grace  and  salvation 
should  determine  husbands  to  treat  them  respectfully.  Under  heathenism  they 
were  degraded  instruments  of  pleasure ;  Christianity  presents  them  as  the 
honoured  members  of  Christ,  coheirs  of  life. 

^  The  relations  of  husband  and  wife  should  be  so  regulated  by  religion,  that 
the  duties  of  piety  may  not  be  neglected. 
'°  Supply,  "  be  ye." 
"  With  special  affection. 

'2  These  last  two  terms  seem  to  be  two  interpretations  of  one  Greek  term, 
'T!i7riivo<ppovi;,  which  is  the  reading  of  the  three  chief  manuscripts.  G.  P.  <j)i\6- 
<ppovH,  "  courteous." 

13  ProY.  xvii.  13;  Rom.  xii.  17;  1  Thess.  v.  15. 

"  G.  P.  "knowing  that."  The  three  chief  manuscripts  have  not  this  parti- 
ciple, which  is  not  rendered  by  the  versions  generally. 

'•'•  God  will  crown  with  blessings  those  who  desire  blessings  for  their  enemies, 
'fi  Ps.  xxxiii.  13. 
"  Isaiah  i.  16. 


576  THE    FIRST    EPISTLE 

12.  For  the  eyes  of  the  Lord  are  on  the  just,  and  His  ears^  to 
their  prayers :  but  the  countenance  of  the  Lord^  on  those  who  do 
evil. 

13.  And  who  is  there,  who  can  hurt  you,  if  ye  be  zealous^  for 
good? 

14.  But  if  also  ye  suffer  something  for  justice,  blessed  are  ye."* 
And  fear  not  their  terror,^  and  be  not  troubled. 

15.  But  sanctify^  Christ  the  Lord^  in  your  hearts,  being 
always  ready  to  'satisfy*  every  one  who  asketh  of  you  a  reason  of 
the  hope,  which  is  in  you ; 

16.  But^  with  modesty  and  fear,  having  a  good  conscience, 
that  wherein  they  slander  you  as  evil  doers,  they  who  misrepre- 
sent^" your  good  demeanour  in  Christ  may  be  confounded. 

17.  For  it  is  better  doing  well  to  suffer  (if  the  will  of  God  so 
ordain),"  than  doing  ill. 

18.  Because  Christ  also  died  once^^  for  our^^  sins,  the  just  for 
the  unjust,  that  being  dead  in  the  flesh,  but  quickened  in  spirit," 
He  might  present  us  to  God. 

'  Supply,  incline. 

^  Supply,  is  against. 

^  G.  P.  "followers  of."  The  three  chief  manuscripts  and  the  ancient  versions 
support  the  Vulgate  reading.  The  injuries  which  are  suffered  in  a  good  cause 
turn  to  our  spiritual  advantage. 

4  Matt.  V.  10. 

^  Their  threats — the  terrific  objects  -which  they  hold  forth. 

6  Glorify. 

■^  G.  P.  "  the  Lord  God."  The  three  chief  manuscripts  and  both  the  Syriac 
versions  have  Christ  the  Lord. 

*  Lit.  "  apology:"  ready  to  answer.  The  most  unlettered  Christian  ought  to 
have  a  clear  perception  of  the  chief  motives  which  attach  him  to  the  faith. 

^  G.  P.  omit  "but:"  which  is  found  in  the  Alexandrian  and  Ephrem  manu- 
scripts, and  one  of  the  Syriac  versions,  which  also  support  the  punctuation  of  the 
Vulgate.     Supra  ii.  12. 

'''  The  term  means  falsely  to  inform  against — to  accuse  maliciously. 

"  Lit.  "  if  the  will  of  God  will." 

'2  G.  P.  "suffered."  The  Alexandrian  and  Ephrem  manuscripts  and  the  ver- 
sions support  the  Vulgate  reading. 

"^  Rom.  V.  6  ;  Heb.  ix.  18.  G.  P.  omit  the  pronoun,  which,  however,  is  found 
in  the  Alexandrian  and  another  Uncial  manuscript. 

'*  G.  P.  "by  the  Spirit."  The  definite  article  is  now  omitted  by  critics,  in  con- 
formity with  manuscripts  and  versions  generally.  Horsley  complains  of  the  in- 
troduction of  the  preposition  "by,"  which  is  not  in  the  text.  The  apostle  states 
that  our  Lord,  although  He  succumbed  to  death  for  the  expiation  of  sin,  was  full 
of  life  and  activity,  and  continued  His  work  of  evangelizing,  in  the  regions  of  the 
dead. 


OF     PETER.  577 

19.  Wherein  coming,  He  preached  also  to  those  spirits  who 
were  in  prison  :^ 

20.  Who  had  been  sometime  incredulous,  when  they  looked  for- 
ward to  the  long-suflFering  of  God^  in  the  days  of  Noe,  when  the 
ark  was  a-building  :  in  which  few,  that  is,  eight  souls,  were  saved 
by  water.^ 

21.  As'^  baptism,  the  antitype,^  now  saveth  you  also ;  not  the 
putting  away  of  the  filth  of  the  flesh,^  but  the  appeaF  of  a  good 
conscience  to  God  by  the  resurrection  of  Jesus  Christ,^ 

22.  Who  is  on  the  right  hand  of  God,  swallowing  up  death, 
that  we  might  be  made  heirs  of  eternal  life  :^  He  being  gone  into 
heaven,  having  subjected  to  Himself  angels,  and  authorities,  and 
powers.  ^° 


'  The  state  of  the  departed  is  likened  to  that  of  prisoners. 

'  G.  P.  "when  once  the  long-suffering  of  God  waited."  This  seems  to  be  the 
correct  reading,  and  in  accordance  with  the  general  Scriptural  phraseology, 
although  the  text  may  be  translated  passively,  as  Simon  remarks.  God,  with 
accustomed  forbearance,  awaited  their  repentance,  giving  them  time  to  be  con- 
verted, whilst  the  ark  was  building. 

3  Gen.  vii.  7 ;  Matt.  xxiv.  37  ;  Luke  xvii.  26. 

*  Lit.  "  which."  This  reading  is  in  four  Uncial  manuscripts,  and  is  generally 
received.  It  can  scarcely  be  expressed  in  English.  "  Whereunto,"  answers  to  J, 
which  is  now  rejected. 

^  The  corresponding  object — the  reality,  of  which  the  ark  was  a  type. 

8  Not  the  material  washing. 

''  Lit.  "the  questioning."  In  baptism  we  are  saved,  sanctified,  and  put  in  a 
state  of  salvation,  not  by  the  mere  corporal  ablution,  but  by  the  sacrament  re- 
ceived with  proper  dispositions.  The  direction  of  the  conscience  to  God  is  by 
faith  and  sincerity  in  seeking  grace. 

^  The  resurrection  is  the  ground  of  our  hope.  We  rise  in  baptism  in  virtue  of 
the  merits  of  Christ,  who  raises  us  to  spiritual  life. 

^  These  words  "  swallowing — life"  are  not  in  the  text.  According  to  Bengel, 
they  are  not  found  in  any  of  the  fathers  before  St.  Augustin. 

1"  Christ  triumphed  over  the  rebel  spirits  of  every  kind.  His  throne  is  far 
above  the  heavenly  spirits,  however  exalted  they  may  be. 


37 


578  THE     FIRST    EPISTLE 


CHAPTER  IV. 

He  exhorts  those  who  have  been  redeemed  by  the  death  of  Christ,  to  continue  to  shun 
former  sins:  applying  themselves  to  prayer  and  mutual  love,  referring  all  things 
always  to  the  glory  of  God,  and  rejoicing  if  it  be  necessary  to  suffer  on  account  of 
Christ. 

1.  Christ  therefore  having  suffered^  m  the  flesh,  be  ye  also 
armed  with  the  same  thought  :^  for  he  who  hath  suffered  in  the  flesh, 
hath  ceased  from  sins  :^ 

2.  That  he  may  live  the  rest  of  the  time  in  the  flesh,^  no  longer 
for  the  lusts  ©f  men,  but  for  the  will  of  God.  > 

3.  For  the  time^  past  sufficeth^  to  have  done  the  will  of  the  Gen- 
tiles,^ for  those  who  have  walked  in  lasciviousness,  lusts,  excess  of 
wine,  banquetings,  revellings,  and  profane  acts  of  idolatry. 

4.  Wherein  they  think  it  strange^  that  ye  run  not  with  them  to 
the  same  confusion  of  dissoluteness,  blaspheming.^ 

5.  Who  shall  give  an  account^"  to  Him  who  is  ready  to  judge  the 
living  and  the  dead. 


'  G.  P.  "for  us."  The  Vatican  and  Ephrem  manuscripts  have  not  these  ■words, 
which  are  transposed  in  other  manuscripts.     Lachmann  omits  them. 

2  That  they  must  also  suffer  in  the  flesh. 

2  G.  P.  "sin."  Death  implies  the  ceasing  from  sin :  wherefore  every  Chris- 
tian dying  with  Cheist  by  baptism,  should  cease  from  sin.  "  By  this  he  shows 
that  he  belongs  to  Christ  crucified,  that  is,  suffering  in  the  flesh,  who  having 
crucified  his  carnal  lusts  by  the  Gospel,  lives  well  in  his  body."  St.  Augustin,  de 
Fide  et  Operibus,  §  15. 

*  Although  spiritually  dead  to  sin,  the  life  of  the  Christian  is  iiot  at  an  end : 
whatever  space  remains  after  baptism  should  be  devoted  to  God.     Eph.  iv.  23. 

^  G.  P.  "  of  our  life."  The  Alexandrian  and  Ephrem  manuscripts,  and  many 
in  cursive  characters,  as  likewise  the  versions,  omit  these  words,  which  are  re- 
jected by  Lachmann. 

^  G.  P.  "us."  The  pronoun  is  not  expressed  in  the  Alexandrian  or  Vatican 
manuscripts,  or  in  the  versions.     Lachmann  omits  it. 

''  It  is  enough  for  us,  he  says,  to  have  lived  as  heathens  so  long.  Some  of  the 
Jews  may  have  conformed  to  heathenish  practices,  especially  in  sensual  indul- 
gence. They  also  participated  indirectly  in  idolatry,  by  eating  idol-meats,  and 
joining  in  various  acts  connected  with  the  worship  of  idols. 

*  That  ye  do  not  concur. 
5  Slandering  you. 

'°  They  shall  account  for  their  evil  deeds,  and  for  their  slanders  and  false 
accusations. 


OF     PETER.  579 

6.  For  this  cause  the  Gospel  was  preached  to  the  dead  also  :^ 
that  they  might  be  judged  indeed  according  to  men  in  the  flesh, 
but  might  live  according  to  God  in  spirit. 

7.  But  the  end  of  all  things  is  at  hand.^  Be  therefore  prudent 
and  watch  in  prayers. 

8.  But  above  all  things  have  constant  mutuaP  love  among  your- 
selves :   for  charity  covereth  a  multitude  of  sins.^ 

9.  Hospitable  one  to  another^  without  murmuring  :^ 

10.  Every  one,  as  he  hath  received  grace,''  ministering  the  same 
one  to  another,  as  good  dispensers*  of  the  manifold  grace  of  God. 

11.  If  any  man  speak,  as  the  words^  of  God :  if  any  man  minister,^" 
as  by  the  strength'^  which  God  supplieth :  that  in  all  things  God 
may  be  glorified  through  Jesus  Christ  :  to  whom  is  glory  and 
empire  for  ever  and  ever.     Amen. 

12.  Dearly  beloved,  be  not  astonished  at  the  burning^^  which 
happeneth  to  you  for  a  trial,  as  if  something  strange^^  happened  to 
you: 

13.  But  partaking^'*  of  the  sufferings  of  Christ,  rejoice,  that  also 
in  the  revelation  of  His  glory  ye  may  rejoice  with  exultation. 

14.  If  ye  be  reproached  for  the  name  of  Christ,  ye  shall  be 


1  Christ  our  Lord  announced  to  the  imprisoned  spirits  their  proximate  libera- 
tion. The  departed  just  had  in  their  lifetime  been  warned  of  the  Divine  judg- 
ments, and  thus  awakened  to  a  sense  of  sorrow  for  their  sins,  so  that  even  when 
overtaken  by  chastisements,  they  were  united  in  spirit  with  God. 

2  The  apostle  may  be  understood  of  the  end  of  the  life  of  each  individual,  who 
will  have  no  further  interest  in  earthly  scenes.  The  apostles  did  not  imagine 
that  the  world  would  soon  be  at  an  end,  since  St.  Paul  denies  it  in  the  second 
epistle  to  the  Thessalonians. 

2  G.  EXTEv'T,  intense. 

*  Prov.  X.  12.     Love  conceals  the  many  faults  of  the  beloved.  . 

5  Rom.  xii.  13 ;  Heb.  xiii.  2. 

6  Phil.  ii.  14. 

^  Gift.     Rom.  xii.  6. 
8  1  Cor.  iv.  2. 

3  Oracles. 

'"  The  verb  signifies  to  serve  as  deacon,  but  it  is  used  for  any  service. 
"  Strength. 

'^  Persecution  which  rages  like  fire. 

'*  Unexpected.     The  Christian  should  expect  persecution. 

'*  Those  who  suffer  for  the  faith  enter  into  close  communion  with  Christ,  whose 
sufferings  they  seem  to  share,  being  assimilated  to  him. 
'5  No  verb  is  in  the  text. 


580  THE     FIRST     EPISTLE 

happy  :  since  what  appertains  to  the  honour,  glory,^  and  power^  of 
God,  and  He  who  is  His  Spirit  resteth  on  you.^ 

15.  But  let  none  of  you  suffer  as  a  murderer,  or  a  thief,  or  a 
slanderer,^  or  a  meddler  with  others'  affairs.* 

16.  But  if  as  a  Christian,^  let  him  not  be  ashamed  :  but  let  him 
glorify  God  in  this  name.'' 

17.  For  it  is  time^  that  judgment  should  begin  at  the  house  of 
God.  And  if  first  with  us,  what  shall  the  end  he  of  those  who  do 
not  believe  the  Gospel  of  God  ?^ 

18.  And  if  the  just  shall  scarcely  be  saved,  where  shall  the  im- 
pious man  and  the  sinner  appear  ?^° 

19.  Therefore  let  those  also  who  suffer  according  to  the  will  of 
God,"  commend  their  souls^  to  a  faithful  Creator  in  good  deeds." 


'  These  are  probably  two  interpretations  of  one  term. 

2  G.  P.  omit  this  word,  wliich,  however,  is  now  received  on  the  authority  of 
the  Alexandrian  manuscript,  the  Syriac  and  other  versions.  The  Protestant  trans- 
lators refer  to  too  ^tov  vvtiifAa.  to  the  preceding  words:  "  the  Spirit  of  glory  and 
of  God."  The  Vulgate  understands  the  gifts  of  God — His  glory  and  power — as 
sanctifying  the  Christian  sufferers. 

^  G.  P.  "  on  their  part  he  is  evil  spoken  of:  but  on  your  part  he  is  glorified." 
Baumgarten-Crusius  admits  that  this  is  probably  a  gloss,  it  not  being  found  in 
the  Alexandrian  or  Vatican  manuscripts,  or  in  the  versions  generally.  Gries- 
bach  cancels  it. 

■*  G.  P.  "  evil  doer."     The  Vulgate  probably  had  originally  "  maleficus." 

*  G.  dhKoTpiiiTrie-noTro;.  V.  alienorum  appetitor.  P.  "a  busy-body  in  other 
men's  matters."  Simon  thinks  that  this  admits  of  a  translation  such  as  I  have 
given. 

^  This  title  was  already  given  to  the  followers  of  Christ. 

'  G.  P.  "on  this  behalf."  The  Alexandrian  and  Vatican  manuscripts  and 
the  versions  generally  support  the  Vulgate  reading,  which  is  adopted  by  Lach- 
mann. 

*  It  is  seasonable  and  right  that  chastisements  should  fall  first  on  the  members 
of  the  Church,  to  punish  their  sins,  and  prove  their  zeal. 

3  How  severe  will  be  their  punishment !  how  awful  their  eternal  state ! 
•0  Prov.  xi.  81. 

"  For  the  faith. 

'2  G.  P.  "  as  unto  a  faithful  Creator."  Lachmann  omits  the  particle,  which  is 
not  in  the  Alexandrian  manuscript.  God  our  Creator  will  take  charge  of  those 
who  suffer  for  His  sake. 

'^  G.  P.  "in  well  doing."  The  Alexandrian  manuscript  and  the  Syriac  inter- 
preter, as  well  as  the  Vulgate,  have  the  plural. 


OF    PETEK.  581 


CHAPTER  V. 

He  entreats  the  ancients  to  feed  the  flock  of  God  by  word  and  example,  and  the  young 
to  be  submissive  to  them :  and  he  exhorts  all  to  act  with  humility,  abandoning  them- 
selves to  the  Divine  care,  and  resisting  the  devil  in  sobriety  and  faith. 

1.  The  ancients,'  therefore,^  who  are  among  you,  I  beseech,  the 
fellow-senior,^  and  witness"  of  the  suflferings  of  Christ  :  as*  also^ 
a  partaker  of  the  glory  which  is  to  be  revealed  : 

2.  Feed  the  flock  of  God  which  is  among  you,^  overseeing^  not 
by  constraint,  but  willingly  according  to  God  :^  not  for  filthy 
lucre,  but  cheerfully : 

3.  Nor  as  lording  it  over  the  portions,^"  but  becoming  a  pattern" 
of  the  flock  from  the  heart. ^^ 

4.  And  when  the  Chief  Shepherd^^  shall  appear,  ye  shall  receive 
an  unfading^"*  crown  of  glory. 

'  Bishops.     Lit.  "presbyters." 

2  G.  P.  omit  this  particle,  which,  however,  is  found  in  the  Alexandrian  and 
Vatican  manuscripts. 

'^  Colleague  in  the  episcopate.  Lit.  "fellow-presbyter."  Although  an  apos- 
tle, and  prince  of  the  apostles,  he  styles  himself  the  colleague  of  those  whom  he 
addresses,  as  in  truth  he  was,  for  the  episcopal  character  is  the  same  in  all :  the 
fulness  of  the  priesthood  is  common  to  all  bishops,  the  difference  between  them 
regarding  only  jurisdiction  for  the  government  of  the  Church. 

*  Eye-witness. 
5  Lit.  "who." 
^  In  hope. 

■^  G.  4»  vfAh :  entrusted  to  you. 

*  G.  eTTta-icoTrouvrt;.     V.  providentes  :  discharging  the  ofiBce  of  bishop. 

^  G.  P.  omit  these  last  words,  which,  however,  are  in  the  Alexandrian  manu- 
script, and  in  several  in  cursive  characters,  and  appear  to  Baumgarten-Crusius 
sufficiently  supported.  The  apostle  exhorts  bishops  to  discharge  their  office  not 
through  constraint,  or  a  painful  feeling  of  necessity,  but  freely  and  eagerly,  from 
disinterested  zeal. 

'°  The  Greek  term  nAfipaiv,  which  the  Vulgate  retains:  "  cleris,"  signifies  lot,  or 
inheritance.  The  faithful  committed  to  each  bishop  are  a  lot,  or  portion,  assigned 
to  him.  The  term  "clergy"  has  been  applied  to  sacred  ministers,  because  they 
are  specially  the  portion  and  inheritance  of  the  Lord.  It  does  not  here  express 
the  meaning  of  the  text,  which  the  Vulgate  has  literally  rendered. 

"  G.  P.  have  theplural  number. 

"*  G.  P.  omit  "  from  the  heart." 

'3  Christ. 

I'*  Amaranthine  crown.  The  flower  was  so  called  because  it  did  not  fade.  It 
is  here  used  as  the  image  of  celestial  glory. 


582  THE     FIRST     EPISTLE     OF     PETER. 

5.  In  like  manner,  young  men/ be  subject  to  the  ancients.  And 
alP  insinuate^  humility  one  to  another,  for  God  resisteth  the 
proud,''  but  to  the  humble  He  giveth  grace. 

6.  Be  ye  therefore  humbled  under  the  powerful  hand  of  God,^ 
that  He  may  exalt  you  in  the  time  of  visitation  :^ 

7.  Casting  all  your  care  on  Him,  since  He  is  careful  of  you. 

8.  Be  sober,  and  watch:  for  your  adversary  the  devil,  as  a 
roaring  lion,  goeth  about,  seeking  whom  he  may  devour :' 

9.  Whom  resist  ye  strong  in  faith :  knowing  that  the  same 
sufferings  befall  your  brethren  in  the  world. ^ 

10.  But  the  God  of  all  grace,  who  hath  called  you^  to  His 
eternal  glory  in  Christ  Jesus,  Himself  will  perfect,  confirm,  and 
establish^"  you,  after  you  have  suffered  a  little. 

11.  To  Him  be  glory  and  empire  for  ever  and  ever.  Amen. 

12.  By  Silvanus,  the  faithful  brother,  as  I  think,"  I  have  writ- 
ten briefly  to  you :  beseeching^^  and  testifying  that  this  is  the  true 
grace  of  God,  wherein  ye  stand.^^ 

13.  The  Church"  coelect  which  is  in  Babylon,^^  and  Mark  my 
son  saluteth  you. 

14.  Salute  one  another  with  a  holy  kiss  :  Grace^''  to  you  all  who 
are  in  Christ  Jesus.     Amen. 

'  The  term  may  be  here  understood  of  the  laity  generally,  who  stand  in  the 
relation  of  children  to  parents  in  the  ecclesiastical  economy. 

2  G.  ucroTcfs-sro^si'o/.  P.  "  be  subject."  The  Greek  participle  is  not  found  here 
in  the  Alexandrian  manuscript.     Lachmann  omits  it. 

3  G.  cyK'./uliliTaa-S-i.     P.  "be  clothed  with."     Pvom.  xii.  10. 
*  James  iv.  G.  ^  James  iv.  10. 

fi  G.  P.  omit  the  last  word,  which,  however,  is  found  in  the  Alexandrian  and 
several  cursive  manuscripts,  and  in  the  Coptic  and  Arabic  versions.  Lachmann 
adopts  it.  '  By  persecution. 

8  The  knowledge  that  others  throughout  the  world  remained  unmoved  amidst 
persecution,  was  calculated  to  inspire  courage. 

9  G.  P.  "  us."  The  Alexandrian,  Vatican,  and  another  Uncial  manuscript, 
support  the  Vulgate. 

">  G.  3-i,ut\i^a-ii.  This  is  wanting  in  the  Alexandrian  and  Vatican  manu- 
scripts, and  in  the  Syriac  version,  as  well  as  in  the  Vulgate. 

'•  This  is  a  modest  way  of  expressing  strong  conviction.  The  apostle  was 
entirely  persuaded  of  the  integrity  of  Silvanus.  '^  Exhorting. 

"*  Testifying  to  the  Divinity  of  the  Christian  religion. 

"  The  text  has  no  term  for  church,  but  it  is  understood. 

•5  Rome  was  thus  styled,  on  account  of  its  corruption,  as  the  ancient  writers 
agree.  Many  manuscripts  date  this  letter  from  Rome.  Hug  contends  that  it 
was  written  from  Babylon  itself,  but  this  appears  improbable. 

»«  G.  P.  "Peace."- 


INTRODUCTION 


TO  THE  SECOND  EPISTLE  OF  ST.  PETER. 


This  letter  appears  to  have  been  Avritten  to  tlie  same  persons  to 
whom  the  former  was  addressed,  namely,  to  the  converts  from 
Judaism  scattered  abroad  through  various  provinces  of  Minor  Asia. 
"Behold,"  the  sacred  writer  says,  "this  second  epistle  I  write  to 
you  :"  ch.  iii.  1.  It  was  written  probably  a  short  time  before  the 
completion  of  his  course  by  martyrdom,  under  the  conviction  that 
the  laying  aside  of  his  earthly  tabernacle  was  at  hand :  ch.  i.  14 : 
with  a  view  that  they  might  have  a  memorial  of  his  instructions,  to 
strengthen  their  faith.  He  strenuously  exhorts  them  to  practise 
all  the  virtues,  in  order  to  insure  their  salvation  and  an  abundant 
reward.  He  alleges  the  confirmation  of  the  doctrine  of  Christ  by 
the  Father,  on  occasion  of  His  transfiguration,  of  which  Peter, 
with  other  apostles,  was  an  eye-witness :  but  at  the  same  time  he 
refers  them  to  the  prophecies,  with  which,  even  before  their  con- 
version, they  were  familiar,  and  which  furnished  them  a  more 
convincing  proof  than  any  testimony,  however  credible.  He  takes 
occasion  to  put  them  on  their  guard  against  false  prophets  and 
false  teachers,  who  deny  the  Lord  who  bought  them,  and  intro- 
duce sects  of  perdition,  adulterating  the  word  of  God,  and  blas- 
pheming the  things  which  they  know  not.  The  vengeance  which 
their  impiety  provokes  shall  surely  overtake  them,  as  God  punished 
transgressors  of  old  by  the  deluge  and  the  destruction  of  sinful 
cities,  not  having  spared  even  the  angels  who  sinned.  The  pride 
and  corruption  of  these  teachers  of  error  are  represented  in  the 
strongest  language,  with  the  aid  of  the  most  striking  imagery,  and 
the  state  to  which  they  reduce  themselves  and  others  by  apostacy, 
or  by  adulteration  of  the  truth,  is  declared  to  be  far  worse  than  that 


584  INTRODUCTION. 

from  which  they  were  delivered,  when  they  first  came  to  the  know- 
ledge of  our  Lord  and  Saviour  Jesus  Christ.  The  apostle  meets 
the  chief  objection  of  these  scoffers,  taken  from  the  apparent  failure 
of  the  prophecies  which  regard  the  punishments  of  the  wicked, 
since  all  things  continue  in  their  course  :  and  he  insists  that  before 
God  a  thousand  years  is  but  as  one  day,  and  that  His  delay  to 
execute  His  threats  is  but  in  mercy,  to  give  time  of  repentance. 
The  day  of  justice,  however,  will  finally  come,  and  its  sudden  mani- 
festation will  be  accompanied  with  awful  displays  and  changes  on 
earth  and  in  the  heavens.  The  faithful  should,  therefore,  prepare, 
by  a  holy  life,  for  this  great  day,  and  regard  the  long-suffering  of 
God  as  directed  to  their  salvation.  Towards  the  end  of  this  epis- 
tle, the  sacred  writer  mentions  that  St.  Paul  also  had  addressed 
them  to  this  effect,  and  observes  that  his  epistles,  as  well  as  the 
other  Scriptures,  contain  many  things  hard  to  be  understood,  which 
the  uninstructed  and  inconstant  wrest  to  their  own  perdition.  He 
exhorts  the  faithful  to  steadfastness  and  zeal,  that  they  may  ad- 
vance in  grace  and  knowledge,  and  secure  their  salvation. 

This  epistle  is  especially  calculated  to  strengthen  faith,  to  inspire 
a  horror  for  heresy,  and  to  stimulate  the  faithful  to  the  exercise  of 
virtue.  It  should  be  often  perused  by  those  who  languish  in  indif- 
ference, and  who  neglect  to  practise  those  virtues,  which  are  the 
fruits  of  a  lively  faith,  and  without  which  we  cannot  expect  to  find 
entrance  into  the  heavenly  kingdom.  "  Peter,"  says  St.  Augustin, 
"  in  his  second  epistle,  exhorting  to  holiness  of  life  and  manners, 
and  foretelling  that  this  world  should  pass  away,  and  that  new 
heavens  are  to  be  looked  for,  and  a  new  earth,  which  should  be 
given  over  to  the  just  for  their  dwelling,  in  order  that  they  might 
thence  learn  how  they  should  conduct  themselves  to  become  worthy 
of  that  dwelling,  knowing  that  from  some  obscure  passages  of  the 
apostle  Paul,  some  had  taken  occasion  to  indulge  a  false  security  of 
salvation  through  faith  alone,  and  to  neglect  to  live  well,  observed, 
evidently  with  reference  to  this  error,  that  there  are  some  things 
in  his  letters  difiicult  to  be  understood,  which  men  pervert,  like  the 
other  Scriptures,  to  their  own  destruction ;  whilst  that  apostle 
entertained  the  same  sentiments  as  the  other  apostles,  about  eter- 
nal salvation,  which  is  not  granted  unless  to  those  who  live  cor- 
rectly."^ 

The  doubts  formerly  entertained  concerning  the  authenticity  of 

>  L.  De  Fide  et  Moribus,  2  22. 


INTRODUCTION.  585 

this  epistle,  from  the  difference  of  its  style  from  that  of  the  former, 
have  long  since  vanished.  Critics  discover  unequivocal  marks  of 
the  identity  of  the  author  of  both  epistles,  from  the  peculiar  use  of 
words  and  phrases.^  The  alleged  difference  of  style  may  be 
accounted  for  by  the  fact,  that  the  former  epistle  was  an  exhorta- 
tion to  pastors  and  to  the  faithful,  to  the  discharge  of  the  duties 
incumbent  on  them  respectively,  and  to  the  exercise  of  the  Chris- 
tian virtues,  whilst  the  second  was  chiefly  directed  against  destruc- 
tive errors,  which  had  sprung  up  in  the  mean  time,  and  were 
spreading  to  an  alarming  degree  among  the  professors  of  Chris- 
tianity. The  tone  of  rebuke  and  denunciation  is  different  from  that 
of  instruction  and  exhortation.  The  letter  of  Jude,  which  was 
directed  against  the  same  errors,  and  which  was  written  probably 
before  this,  may  have  served  to  give  to  this  writing  a  peculiar  turn 
of  expression. 

From  passages  of  Theophilus  in  his  work  addressed  to  Autoly- 
chus,  of  St.  Irengeus,  and  of  St.  Justin  Martyr,  it  appears  that 
this  letter  was  not  unknown  to  them.  It  is  also  quoted  by  Origen, 
although  he  mentions  the  question  raised  as  to  its  authority. 
Eusebius  makes  a  similar  statement,  but  later  writers  have  quoted 
it  with  entire  confidence,  as  an  inspired  work  from  the  pen  of  the 
prince  of  the  apostles. 

'  See  Hug,  Einleitung,  vol.  ii.  |  178. 


THE  SECOND   EPISTLE 
OF    BLESSED    PETER    THE    APOSTLE. 


CHAPTER  I. 

He  exhorts  them,  that  mindful  of  the  great  gifts  which  they  have  received  frovi  God,  they 
should  advance  in  the  exercise  of  various  virtues,  that  entrance  into  the  kingdom  of 
the  Lord  may  be  afforded  them :  he  says  that  he  will  soon  die,  and  he  shows  the  cer- 
tainty of  his  teaching  as  proceeding  from  Christ,  the  Teacher,  whom  the  voice  of  the 
Father  and  the  prophets  have  commended  to  us. 

1.  Simon  Peter,  servant  and  apostle  of  Jesus  Christ,  to  those 
who  have  obtained  equaP  faith  with  us  in^  the  justice^  of  our  God 
and'*  Saviour  Jesus  Christ. 

2.  May  grace  and  peace  abound  for  you  in^  the  knowledge  of 
God,  and  of  Christ^  Jesus,  our  Lord : 

3.  As  all  things  of  His  Divine  power,  which  are  for  life  and 


'  G.  P.  "like  precious."  The  Vulgate  interpreter,  as  Simon  observes,  has 
well  expressed  the  meaning. 

^  This  preposition  is  here  equivalent  to  "  by"  or  "  through." 

^  Grace  and  mercy. 

*  G.  TOW  S-jou  ti/uZv  Ko.)  a-aiTrjflo;.  Simon  says  that  it  should  be  rendered  "our 
God  and  Saviour,"  as  it  is  in  the  Rhemish  version,  and  alleges  it  as  a  clear  proof 
of  the  Divinity  of  Christ.  The  Protestant  translation  has:  "of  God  and  our 
Saviour,"  which  is  incorrect,  since  the  pronoun  is  connected  in  the  text  with  God. 
Bloomfield  maintains  the  former  version. 

^  Through. 

^  G.  P.  omit  Christ,  which,  however,  is  found  in  the  Alexandrian  manuscript, 
and  in  the  versions  generally. 


THE    SECOND     EPISTLE    OF    PETEK.  587 

piety  are  given  us/  through  the  knowledge  of  Him  who  hath  called 
you  by  His  own  glory,  and  virtue  :^ 

4.  By  whom^  He  hath  given  us  very  great  and  precious  pro- 
mises :*  that  by  these  ye  may  be  made  partakers  of  the  Divine 
nature  :^  shunning  that  corruption  of  lust^  which  is  in  the  world. 

5.  But''  using  all  diligence,  minister  in^  your  faith  virtue,  and 
in  virtue  knowledge, 

6.  And  in  knowledge  continence,^  and  in"  continence  patience, 
and  in  patience  piety, 

7.  And  in  piety  brotherly  love,  and  in  brotherly  love  charity.^° 

8.  For  if  these  things  be  with  you  and  abound,  they  will  render 
you  not  empty,  nor  unfruitful  in  the  knowledge  of  our  Lord  JesuS 
Christ." 

9.  For  he  who  hath  not  these  things  is  blind,  and  gropeth,^^  for- 
getting the  expiation  of  his  former  sins.'-^ 

10.  Wherefore,  brethren,  be  the  more  diligent  by  good  works" 


1  This  is  a  literal  version  of  the  Vulgate,  which  closely  follows  the  text.  The 
meaning  seems  to  be,  that  all  things  appertaining  to  eternal  life  and  to  piety 
have  been  given  us  by  the  Divine  power :  or  all  things  in  which  Divine  power  is 
displayed  in  us — things  appertaining  to  life  and  piety — are  given  us  through  the 
knowledge  of  Christ. 

2  G.  P.  "to  glory  and  virtue."  Lachmann  and  Baumgarten-Crusius  prefer  the 
Vulgate  reading,  which  is  conformable  to  the  Alexandrian  and  Ephrem  manu- 
scripts, and  to  the  Syriac  version.  Virtue,  when  ascribed  to  God,  is  identical 
with  perfection :  it  may  here  mean  mercy,  or  goodness. 

^  G.  <r/ (iv.  P.  "whereby."  The  Vulgate  reading  is  in  one  of  Stephen's  manu- 
scripts, as  Simon  remarks. 

*  Gifts  promised. 

5  By  grace.  No  creature  can  partake  of  the  Divine  nature,  which  is  simple 
and  indivisible :  but  he  who  receives  grace,  is  thereby  united  with  God,  and  so 
may  be  said  in  some  sense  to  partake  of  the  Divine  nature. 

^  G.  iv.     P.  "through  lust."     The  Syriac  version  agrees  with  the  Vulgate. 

■^  G.  x-/)  aird  toOto  :  P.  "  And  besides  this."  The  Vulgate  reading  is  preferred 
by  critics,  being  conformable  to  the  Alexandrian  manuscript,  and  Ethiopic 
version. 

^  This  preposition  seems  here  equivalent  to  "with." 

*  G.  iyx.f^ruu.v :  V.  abstinentiam :  P.  temperance.  The  term  means  self- 
control  in  regard  to  sensual  enjoyments. 

'"  Divine  love,  or  love  of  all  mankind. 

"  Without  these  virtues,  the  knowledge  which  faith  gives  is  unavailing. 
'2  The  Greek  term  means  to  wink  as  one  who  is  short-sighted. 
'^  Forgetting  the  condition  on  which  he  obtained  pardon  in  baptism,  namely, 
to  renounce  sin. 

"  G.  P.  omit  these  words,  which,  however,  are  found  in  the  Alexandrian  manu- 


688  THE    SECOND    EPISTLE 

to  make  your  calling  and  election  sure  :^  for  doing  these  things  ye 
shall  not  sin^  at  any-  time. 

11.  For  so  the  entrance  into  the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ  will  be  afforded  you  abundantly.^ 

12.  Wherefore  I  will  begin'*  to  put  you  always  in  remembrance 
about  these  things,  although  ye  know^  them  and  are  confirmed  in 
the  present  truth.^ 

13.  But  I  think  it  meet,  as  long  as  I  am  in  this  tabernacle,^  to 
stir  you  up  by  putting  you  in  remembrance : 

14.  Knowing  that  the  laying  aside  of  my  tabernacle  is  speedy,^ 
as  our  Lord  Jesus  Christ  also  hath  shown  me.^ 

15.  But  I  will  endeavour  that  ye  may  have  frequently  after  my 
departure,^"  whereby  ye  may  keep  these  things  in  remembrance." 

16.  For  we  have  not  followed  cunningly  devised^^  fables,  when 
we  made  known  to  you  the  power  and  presence^^  of  our  Lord  Jesus 
Christ,  but  being  made  eye-witnesses"  of  His  Majesty. 

17.  For  He  received  from  God  the  Father  honour  and  glory, 
this  voice  coming  down  from  the  excellent  glory :  "  This  is  My 
beloved  Son,^^  in  whom  I  am  well  pleased,  hear  ye  Him." 


script,  and  in  many  manuscripts  in  cursive  character,  as  also  in  the  Syriac  and 
other  ancient  versions. 

'  Our  salvation  becomes  certain,  as  far  as  depends  on  us,  by  earnest  appli- 
cation to  the  practice  of  virtue. 

2  Stumble. 

^  Freely,  without  doubt. 

*  G.  P.  "  I  will  not  be  negligent."  The  three  chief  manuscripts  have  the  Vul- 
gate reading,  which  Lachmann  adopts. 

^  Being  already  instructed  in  them. 

®  There  may  be  an  hypallage,  to  signify  that  at  the  present  time  they  are 
strong  in  faith. 

"^  The  body  was  figuratively  so  styled. 

8  Death  is  here  compared  to  the  taking  down  of  a  tent  raised  for  temporary 
shelter,  on  a  journey. 

3  John  xxi.  18.  This  seems  to  refer  to  a  special  revelation.  It  is  related  by 
St.  Ambrose,  that  Christ  appeared  to  Peter,  when  fleeing  from  Rome,  and  said : 
"  I  am  going  to  Rome  to  be  crucified."  This  was  to  inspire  him  with  shame  for 
his  timidity.  He  accordingly  returned  to  the  city,  and  sufi"ered  death  by  cruci- 
fixion. 

1°  Death. 

'^  By  inculcating  them  in  his  present  epistle. 

>2  Artful.     1  Cor.  i.  17. 

'^  The  powerful  presence — the  glorious  appearance. 

'*  The  Greek  term  is  used  of  persons  admitted  to  see  secret  mysteries. 

1^  Matt.  xvii.  5. 


OF     PETER.  589 

18.  And  this  voice  coming  down  from  heaven  we  heard,  when 
we  were  with  Him  on  the  holy  mount. 

19.  And  we  have  the  surer  prophetical  word,  to  which*  ye  do 
well  to  attend,  as  to  a  lamp  shining  in  a  dark  place,  until  the  day 
dawn,  and  the  day-star  arise  in  your  hearts  :^ 

20.  Understanding  this  first,  that  no  prophecy  of  Scripture  is 
of  private  interpretation.^ 

21.  For  prophecy  came  not  at  any  time  by  the  will  of  man,  but 
holy  men  of  God  spake,  inspired''  by  the  Holy  Ghost. 


CHAPTER  II. 

False  prophets  ivill  lead  many  astray,  but  they  shall  be  severely  punished,  as  the  wicked 
were  punished  at  the  time  of  the  deluge,  and  as  the  Sodomites  were  punished.  The 
apostle  inveighs  against  the  corruption  of  men,  tvhom  he  declares  to  be  wholly  given 
up  to  licentiousness. 

1.  But  there  were  also  false  prophets  among  the  people,  even 
as  there  shall  be  among  you  false  teachers,  who  shall  bring  in 
sects*  of  perdition,  and  deny  the  Lord  who  bought  them  :  bring- 
ing on  themselves  swift^  destruction. 

2.  And  many  shall  follow  their  excesses,^  through  whom  the 
way  of  truth  will  be  dishonoured  :^ 

^  The  prophecies  were  surer — accompanied  with  increased  evidence — for  the 
faithful,  than  they  had  been  for  those  who  lived  before  their  accomplishment. 
They  were  a  safer  ground  of  appeal  for  Jews  who  admitted  the  ancient  Scriptures, 
but  were  not  convinced  of  the  authority  of  the  apostles. 

2  By  studying  the  prophecies  in  connexion  with  the  events  of  the  history  of 
Christ,  the  faithful  were  strengthened  in  faith :  but  when  the  day  of  eternity 
dawned  on  them,  and  Christ  shone  on  them  with  bright  effulgence,  they  needed 
no  longer  the  glimmering  light  of  prophecy. 

3  2  Tim.  iii.  16.  It  is  not  to  be  interpreted  capriciously  by  the  reader,  by  his 
natural  reason,  as  he  might  interpret  ordinary  books. 

*  Borne  forward.  The  prophets  spoke  under  Divine  impulse  and  guidance. 
All  Scripture  is  included  under  the  title  of  prophecy. 

5  Lit.  "heresies  :"  destructive,  attended  with  eternal  ruin. 

^  It  often  happens  that  heresiarchs  are  visibly  punished  with  speedy  and 
remarkable  deaths.  Even  if  life  be  prolonged,  perdition  may  be  termed  speedy, 
because  the  longest  life  rapidly  passes  away. 

■^  G.  P.  "pernicious  ways."     The  Vulgate  reading  is  now  received  by  critics 
generally,  on  the  authority  of  the  ancient  manuscripts  and  versions,  as  Baum- 
garten-Crusius  testifies. 
Lit.  "blasphemed." 


590  THE    SECOND    EPISTLE 

3.  And  through  covetousness  with  feigned  words,  they  shall 
make  merchandise  of  you  :^  whose  judgment  now  a  long  time 
lingereth^  not,  and  their  destruction  doth  not  slumber.^ 

4.  For  if  God  spared  not  the  angels  who  sinned,  but  with  ropes 
of  help  being  dravm  down  into  hell  delivered  them  to  be  tor- 
mented,* to  be  reserved  to  the  judgment.^ 

5.  And  He  spared  not  the  old  world,^  but  preserved  the  eighth 
man^  Noe,  a  preacher  of  justice,^  bringing  in  the  flood  on  the 
world  of  the  impious. 

6.  And^°  reducing  to  ashes  the  cities  of  Sodom  and  of  Gomorrah, 
condemned  them  to  be  overthrown :  giving  an  example  for  such  as 
should  act  wickedly  '}^ 

7.  And  He  delivered  just  Lot,  distressed  by  the  injustice  and 
licentious  conduct  of  the  wicked  : 

8.  For  in  sight  and  hearing  he  was  just :  dwelling  among  those 
who  from  day  to  day  tortured"^  the   just  soul  with  iniquitous  works. 

9.  The  Lord  knoweth  how  to  deliver  the  pious  from  temptation : 
and  to  reserve  the  unjust  for  the  day  of  judgment  to  be  tormented  :^^ 

10.  And  especially  those  who  walk  after  the  flesh  in  lust  of  de- 
filement,^^ and  despise  authority,"  bold,  self-complacent,  they  fear 
not  to  bring  in  sects,  blaspheming  :^^ 

•  Make  them  subservient  to  their  interests. 

2  Divine  justice  often  overtoolc  them.  ^  Is  not  slow. 

^  Job  iv.  18  ;  Jude  6.  "  Of  darkness,"  such  deep  darkness  as  may  be  equiva- 
lent to  a  chain,  from  which  the  prisoner  cannot  escape.  The  language  is  highly 
figurative,  and  is  used  to  express  the  Divine  sentence. 

5  G.  P.  omit  this  word,  which  is  found  in  the  Alexandrian  and  several  minor 
manuscripts,  as  also  in  the  Syriac  versions.  We  cannot  fully  comprehend  how 
spirits  can  be  tortured :  but  the  pain  which  the  soul  suffers  from  corporal  infir- 
mities or  inflictions,  may  aid  us  to  conceive  it. 

^  At  the  end  of  time  Divine  justice  will  be  finally  exercised  on  those  spirits. 

■^  The  early  race  of  men. 

^  Noe  with  seven  others  of  his  own  family,  he  being  the  eighth.  Gen.  vii.  1. 
Noe  appears  to  have  been  eighth  in  the  series  of  heads  of  families  from  the  crea- 
tion :  Adam,  Abel,  Seth,  Enos,  Enoch,  Mathusalem,  and  Lamech. 

9  Who  by  his  conduct  and  warnings  taught  virtue. 

'"  Subsequently.  "  In  their  punishment.     Gen.  xix.  24. 

'2  This  expression,  which  literally  corresponds  with  the  text,  shows  the  exti'eme 
pain  which  Lot  suffered  from  witnessing  the  crimes  of  the  wicked. 

'3  This  is  an  application  of  the  fact  just  related  to  Christians  persecuted  by 
the  enemies  of  Christ. 

"  Defiled  by  lust.  '^  The  magistracy. 

•^  G.  P.  "  They  are  not  afraid  to  speak  evil  of  dignities."  The  Vulgate  inter- 
preter understood  So^a.i  of  "  opinions,"  which  others  interpret  of  "  dignities." 


OF    PETEK.  591 

11.  Whereas  angels,  who  are  greater^  in  strength  and  power, 
do  not  pass  a  blasphemous^  judgment  against  each  other.^ 

12.  But  these  as^  animals  without  reason,  naturally  made  to  be 
taken  and  destroyed,^  blaspheming  in  regard  to  these  things  of 
which  they  are  ignorant,  shall  perish  in  their  corruption, 

13.  Receiving  the  reward  of  injustice,^  counting  for  pleasure^ 
the  delights  of  the  day :  spots  and  stains,^  abounding  in  delights,^ 
rioting  with  you  in  their  banquets, ^° 

14.  Having  eyes  full  of  adultery,  and  of  incessant"  sin.  Allur- 
ing unstable  souls,  having  the  heart  exercised  with  avarice,^^  chil- 
dren of  malediction : 

15.  Forsaking  the  right  way  they  have  gone  astray,  having  fol- 
lowed the  way^^  of  Balaam  of  Bosor,"  who  loved  the  wages  of 
iniquity : 

16.  But  was  rebuked  for  his  folly :   a  dumb  brute  under  the 


'  T^an  men. 

^  Vituperative. 

'^  G.  P.  "them:"  the  powers.  Stephens,  however,  found  the  Vulgate  reading 
in  one  of  his  manuscripts.  G.  P.  add:  "before  the  Lord;"  which  words  are 
wanting  in  the  Alexandrian  manuscript,  and  in  one  of  Stephen's,  as  also  in  the 
Syriac  version.     Griesbach  cancels  them. 

*  G.  P.  "  natural." 

*  Many  brute  animals  are  taken  by  the  hunter,  and  destroyed  for  human  food. 
Senseless  men  blaspheming  Divine  mysteries,  which  they  do  not  comprehend,  are 
likened  to  such  animals.  The  ruin  in  which  heretics  involve  themselves,  corre- 
sponds to  the  destruction  which  overtakes  the  beasts. 

^  Suffering  the  consequences  of  iniquity,  which  they  had  sanctioned. 

'  Pursuing  pleasure  even  in  broad  daylight,  whilst  others  seek  it  only  in  noc- 
turnal darkness. 

^  Such  teachers  of  error  are  likened  to  spots  and  stains. 

^  G.  dTTaTst/?.  P.  "  sporting  themselves  with  their  own  deceivings."  Lach- 
mann  adopts  d-yctvsnc,  which  is  the  reading  of  the  Alexandrian  manuscript,  as 
corrected  by  the  original  scribe ;  of  the  Vatican  also,  and  of  the  Syriac  and 
Arabic  versions,  as  well  as  of  the  Vulgate. 

'"  Lit.  "banqueting  with  you." 

'1  G.  P.  "  that  cannot  cease  from  sin."  Grotius  prefers  the  Vulgate  reading, 
which  is  conformable  to  many  manuscripts  in  cursive  character,  and  to  the  quo- 
tations of  Latin  fathers. 

12  p_  <<  T^rith  covetous  practices."  The  Vulgate  reading  is  now  generally 
adopted,  it  being  supported  by  the  strongest  authority.  The  Greek  term  is  often 
used  in  the  New  Testament  for  the  desire  of  sensual  pleasures. 

13  Jude  11. 

'^  This  is  thought  to  be  a  corruption  of  Beor. 


592  THE     SECOND    EPISTLE 

yoke  speaking  with,  the  voice  of  man,  forbade^  the  folly  of  the 
prophet. 

17.»  These  are  fountains  without  water,  and  clouds^  tossed  by 
whirlwinds,^  for  whom  thick  darkness  is  reserved.'* 

18.  For  speaking  proud  things  of  vanity,*  they  allure  in  the 
lusts  of  the  flesh  of  lasciviousness^  those  who  for  a  while  escape^ 
such  as  live  in  error. 

19.  Promising  them  liberty,  while  they  themselves  are  slaves  of 
corruption  :  for  by  whomsoever  any  man  is  overcome,  he  is  also 
the  slave  of  the  same.^ 

20.  For  if  fleeing  from  the  defilements  of  the  world  in^  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ,  they  are  over- 
come,^" being  again  entangled  in  these  things :  their  latter  state  is 
become  for  them  worse  than  the  former." 

21.  For  it  was  better  for  them  not  to  know^the  way  of  justice, 
than  after  the  knowledge,  to  turn  back^^  from  the  holy  command- 
ment, which  was  delivered  to  them. 

22.  For  that  true  proverb  happeneth  to  them  :  a  dog  returned 
to  his  vomit,  and  a  sow  that  was  washed,  to  wallow  in  the  mire." 


'  Numbers  xxii.  28. 

2  Thick  clouds.     Jude  12. 

3  G.  P.  "by  a  tempest." 

*  G.  P.  "for  ever."  These  words  are  not  in  the  Vatican  manuscript,  or  in 
the  Syriac  versions,  and  are  expunged  by  Lachmann. 

5  Vain  and  haughty  words. 

6  G.  has  the  plural  in  apposition  with  lusts. 

■^  G.  ItTCiz.  P.  "were  clean  escaped."  The  Alexandrian  and  Vatican,  and 
several  minor  manuscripts,  and  the  Syriac  versions,  have  the  Vulgate  reading, 
which  is  now  generally  adopted:  Ixi-^an:.  Recent  converts  are  drawn  back  to  them 
by  their  sensual  maxims  and  proud  tone.  The  present  participle  of  the  verb  is 
the  approved  reading,  supported  by  the  three  chief  manuscripts,  and  by  the 
Syriac  versions.     Lachmann  adopts  it. 

8  John  viii.  34  ;  Rom.  vi.  16,  20. 

3  Under  the  influence  of. 

10  Heb.  vi.  4. 

"  Matt.  xii.  45. 

•2  G.  P.  "  to  have  known."  This  is  especially  understood  of  apostates,  but  it 
is  applicable  to  all  who  fall  back  into  vice.  "  What  better  lot  is  promised  in 
opposition  to  this  most  manifest  truth,  to  those  who  have  known  the  way  of 
justice,  which  is  Christ  the  Lord,  and  lead  an  abandoned  life,  than  if  they  had 
never  known  it  ?"     St.  Augustin,  De  Fide  et  Operibus,  c.  xxiv. 

'3  G.  P.  omit  "back:"  which,  however,  is  found  in  the  Alexandrian  and  in 
several  minor  manuscripts. 

"  Prov.  xxvi.  11. 


OF    PETER.  593 


CHAPTER  III. 

On  account  of  some  scoffers,  toho  deny  the  second  coming  of  the  Lord,  he  establishes  the 
future  renovation  of  the  world,  whe?i  the  Lord  will  come  soon  and  unexpectedly :  and 
he  warns  them  to  prepare  for  His  coming,  and  praises  the  writings  of  Paul,  which  the 
unlearned  pervert. 

1.  This  second  epistle  behold  I  write  to  you,  dearly  beloved,  in 
"which^  I  excite  by  admonition^  your  sincere  mind  : 

2.  That  ye  may  be  mindful  of  those  Avords  which  I  told  you 
before,^  of  the  holy  prophets  and  of  your'*  apostles,  the  command- 
ments of  the  Lord  and  Saviour. 

3.  Knowing  this  first,  that  in  the  last  days  scoffers  will  come  in 
deceit,^  walking  after  their  own  lusts, 

4.  Saying :  Where  is  the  promise,  or  His  coming  ?'^  for  since 
the  fathers  slept,  all  things  so  continue  from  the  beginning  of 
creation. 

5.  For  they^  are  wilfully  ignorant  of  this,^  that  the  heavens  were 
first,  and  the  earth  standing  out  of  water,  and  by  water,  by  the 
word  of  God  :^ 

6.  Whereby^"  that  world  that  then  was,  being  flooded  with  water, 
perished. 


•  Epistles. 

2  By  reminding  you. 

3  G.  P.  "  which  were  spoken  before  by  the  holy  prophets." 

*  G.  P.  "  of  us."  The  Alexandrian  and  Ephrem  manuscripts,  and  many  others, 
have  the  Vulgate  reading.  The  meaning  of  the  Vulgate  is,  that  they  should 
remember  the  prophecies  explained  to  them,  and  the  apostles  who  delivered  to 
them  the  commands  of  Cheist.  The  text  now  means  :  the  prophecies  uttered  by 
holy  men,  and  the  commandment  of  Peter  and  his  fellow-apostles. 

5  1  Tim.  iv.  1  ;  2  Tim.  iii.  1;  Jude  18.  G.  P.  omit  "in  deceit."  The  three 
chief  manuscripts  have  h\fx7ra.iyfx(,]in,  which  the  versions  generally  render  by  cor- 
responding words.  "In  mockery,"  or  mocking,  is  a  more  strict  translation. 
Critics  generally  admit  the  words  to  be  genuine. 

^  G.  P.  "  Where  is  the  promise  of  His  coming  ?"  The  meaning  is  :  where  is 
His  coming  as  He  promised?     Ezech.  xii.  27. 

■^  Who  say  this. 

^  Do  not  reflect. 

9  The  earth,  which  was  first  covered  with  water,  was  called  forth  as  from  their 
bosom,  and  acquired  consistency,  whilst  the  water  still  continued  to  flow  in  the 
channels  which  it  made  for  itself. 

1"  The  waters. 

38 


594  THE     SECOND     EPISTLE 

7.  But  the  heavens  which  are  now,  and  the  earth  hj  the  same 
word  are  kept  in  store,^  reserved  for  fire  unto  the  day  of  judgment, 
and  of  the  perdition  of  wicked  men. 

8.  But  of  this  one  thing  be  not  ignorant,  beloved,  that  one  day 
with  the  Lord  is  as  a  thousand  years,  and  a  thousand  years  as  one 
day. 

9.  The  Lord  delayeth  not^  His  promise,  as  some  imagine,^  but 
for  your  sake''  He  is  slow,^  being  unwilling  that  any  should  perish, 
but^  that  all  should  return  to  penance. 

10.  But  the  day  of  the  Lord  shall  come  as  a  thief  -J  in  which 
the  heavens  shall  pass  away  with  great  violence,  and  the  elements 
shall  be  melted  with  heat,  and  the  earth,  and  the  Avorks  that  are 
on  it,  shall  be  burnt  up. 

11.  Since,  therefore,  all  these  things  are  to  be  destroyed,  what 
manner  of  men  ought  ye  to  be  in  holy  demeanour^  and  pious 
actions, 

12.  Expecting,  and  hastening  to  the  coming  of  the  day  of  the 
Lord,  by  which  the  burning  heavens  shall  be  dissolved,  and  the  ele- 
ments shall  be  melted  with  the  heat  of  fire  ? 

13.  But  according  to  His  promises  we  look  for  new  heavens  and 
a  new  earth,  in  which  justice  dwelleth.^ 

14.  Wherefore,  dearly  beloved,  looking  for  these  things,  endea- 
vour earnestly  to  be  found  spotless  and  blameless  before  Him  in 
peace. 


1  As  a  treasure. 

2  The  fulfilment  of. 

^  G.  P.  "  count  slackness." 

*  G.  in  n.uat.  P.  "  to  us-ward."  Lachmann  receives  the  Vulgate  reading, 
which  is  conformable  to  the  Alexandrian  manuscript,  cTi  u/ua;,  and  the  ancient 
versions. 

°  Long-sufi"ering. 

6  Willing. 

■^  1  Thess.  V.  2  ;  Apoc.  iii.  3  ;  xvi.  15.  G.  P.  "in  the  night."  The  Alexandrian 
and  "Vatican  manuscripts,  and  the  ancient  versions,  have  not  these  -words,  which 
are  now  generally  expunged  by  critics. 

*  It  is  in  the  plural,  but  cannot  be  so  rendered  in  English.  The  latter  term, 
"piety,"  is  also  plural,  which  we  have  therefore  rendered  "  pious  actions." 

3  Isaiah  Ixv.  17;  Ixvi.  22;  Apoc.  xxi.  1.  After  the  general  conflagration  at 
the  end  of  time,  the  heavens  and  earth  will  continue  to  exist  in  a  more  permanent 
state.  Vice  being  at  an  end,  virtue  will  reign  everywhere.  Some  suppose  that 
the  earth  may  be  the  dwelling  of  unbaptized  infants ;  but  we  do  not  choose  to 
indulge  conjectures. 


OF    PETER.  595 

15.  And  look  on  the  long-suifering  of  our  Lord  as  salvation  :^ 
as  also  our  beloved  brother  Paul  hath  written  to  you,^  according 
to  the  "wisdom  given  him, 

16.  As  also  in  all  the  epistles,  speaking  in  them  of  those  things, 
in  which^  some  things  are  hard  to  be  understood,  which  the  un- 
learned and  unstable  wrest,  as  also  the  other  Scriptures,  to  their 
own  destruction. 

17.  Ye  therefore,  brethren,  knowing  before,  take  heed  lest  being 
led  away  by  the  error  of  the  unwise,"*  ye  fall  from  your  own  stead- 
fastness. 

18.  But  grow  in  grace  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ.  To  Him  be  glory,  both  now,  and  unto  the 
day  of  eternity.     Amen. 


'  Directed  to  our  salvation.     Rom.  ii.  4. 

^  In  the  letter  to  the  Hebrews. 

^  The  Alexandrian  and  Vatican  manuscripts  refer  this  to  the  epistles. 

*G.  P.  "wicked." 


INTRODUCTION 


TO    THE    EPISTLES    OF    ST.    JOHN. 


The  first  epistle  which  bears  the  name  of  St.  John,  has  been 
ascribed  to  the  apostle  and  evangelist  of  that  name,  from  the  earliest 
period,  and  acknowledged  to  belong  to  the  canon  of  Divine  Scrip- 
ture. Its  style  and  phrases  bear  a  striking  affinity  to  his  Gospel, 
and  it  breathes  the  same  spirit  of  charity,  which  so  eminently  dis- 
tinguishes this  sacred  writer.  The  first  chapter  compared  with 
the  exordium  of  the  former  work,  shows  a  mind  full  of  the  mystery 
of  the  Word,  which  from  the  beginning  was  with  God,  and  which 
became  incarnate,  that  men  might  be  raised  from  their  fallen  state, 
*and  made  the  children  of  God.  The  errors  of  the  Gnostics  and 
Phantasiasts,  against  this  sublime  mystery,  which  already  were 
broached,  are  denounced  as  antichristian,  since  every  one  who  is 
taught  of  God  must  adore  His  Son  in  the  flesh,  and  whosoever 
denies  either  His  Divinity,  or  His  human  nature,  makes  God  a  liar, 
by  contradicting  the  testimony  which  He  has  given  of  His  Son.  The 
love  which  we  owe  to  God  in  return  for  His  infinite  love,  is  to  be 
manifested  in  acts  of  beneficence  to  our  brethren,  since  we  in  vain 
flatter  ourselves  that  we  love  Him,  whom  we  do  not  see,  if  we 
refuse  to  obey  His  commandment  to  love  one  another.  Of  this 
apostle  it  is  related,  that,  in  his  old  age,  he  was  carried  to  the 
church  to  address  the  faithful,  and  that  he  contented  himself  with 
repeating:  "My  dear  children,  love  one  another."  When  asked  to 
give  them  some  other  instruction,  he  replied:  "This  is  the  command- 
ment of  the  Lord,  and  it  is  sufiicient  that  you  fulfil  it."  This,  of 
course,  does  not  exclude  the  necessary  attention  to  every  moral 
obligation,  since  the  incompatibility  of  a  sinful  life  with  the  Chris- 
tian profession  is  nowhere  more  strikingly  declared  than  in  his 
writings.     This  epistle  was  probably  intended  as  an  accompani- 


598  INTRODUCTION. 

ment  to  tlie  Gospel,  and  sent  with  it  from  Patmos,  where  the  apostle 
was  in  exile,  to  the  church  at  Ephesus.  St.  Augustin  Ijas  left  us 
a  commentary  on  it,  under  the  title  of  the  letter  to  the  Parthians, 
but  this  is  believed  to  have  been  originally  an  abbreviation  of  the 
Greek  term  for  virgins,  which  was  the  popular  name  of  the  second 
epistle  addressed  to  a  devout  lady. 

The  second  and  third  epistles  being  directed  to  individuals,  and 
couched  in  a  few  sentences,  did  not  receive  the  same  general  atten- 
tion as  the  first :  but  they  were  also  in  the  collection  of  sacred 
writings  from  the  earliest  times,  and  the  judgment  of  the  Church 
has  dissipated  all  doubt  as  to  their  inspired  authority.  The  horror 
Avhich  the  sacred  writer  manifests  for  the  abettors  of  error  is  per- 
fectly consistent  with  the  sincere  charity  which  he  inculcates, 
since  Ave  are  bound  to  hate  all  that  is  opposed  to  Divine  truth, 
although  we  are  commanded  to  pity  and  to  relieve  in  distress  those 
who  are  under  the  delusion  of  false  doctrine. 

Gains,  to  whom  the  third  letter  is  addressed,  is  thought  to  have 
been  a  resident  of  Ephesus,  entrusted  by  the  apostle  with  the 
publication  of  his  Gospel,  which,  according  to  the  author  of  the 
Synopsis,  among  the  works  of  Athanasius,  was  composed  in  the 
isle  of  Patmos,  but  published  in  that  city.  These  three  letters  are 
all  ascribed  to  the  same  period,  about  the  sixty-first  year  after  the 
death  of  Christ,  in  the  commencement  of  the  reign  of  Cocceius 
Nerva,  when  the  apostle  was  in  confident  expectation  that  he  would 
soon  be  permitted  to  leave  the  place  of  his  banishment,  in  conse- 
quence of  the  tolerant  disposition  of  the  ncAV  emperor. 


THE  FIRST  EPISTLE 
OF    BLESSED    JOHN    THE    APOSTLE. 


CHAPTER  L 

John  announces  to  others  what  he  saw  and  heard  of  Christ,  that  with  him  they  may  he 
united  to  God,  and  to  Christ  His  Son,  hy  whose  blood  the  sins  of  men  are  cleansed. 
Whosoever  denies  that  he  has  sinned,  makes  God  a  liar. 

1.  That  which  was  from  the  beginning/  which  we  have  heard, 
which  we  have  seen  with  our  eyes,  which  we  have  looked  upon, 
and  our  hands  have  handled  of  the  word  of  life  :^ 

2.  And^  the  life  was  manifested,''  and  we  have  seen,  and  we  tes- 
tify and  declare  to  you  the  eternal  life,^  which  was  with  the  Father, 
and  hath  appeared  to  us  : 

3.  That  which  we  have  seen  and  heard,  we  declare  to  you,  that 
ye  also  may  have  communion  with  us,^  and  our  communion  may 
be^  with  the  Father,  and  with  His  Son  Jesus  Christ. 

4.  And  these  things  we  write  to  you,  that  ye  may  rejoice,^  and 
your  joy  may  be  full.^ 

1  The  Divine  Word,  which  from  the  begianing  was  with  God.  "  Who  is  it  that 
handles  the  Word,  unless  because  the  Word  was  made  flesh,  and  dwelt  amongst 
us?"     St.  Augustin. 

2  The  Word,  in  whom  was  life — the  light  of  men. 

3  For.     The  conjunction  has  often  the  force  of  a  causal  particle. 

*  "Christ  therefore  is  the  Word  of  life.  How  was  it  manifested?  The  life 
itself  was  manifested  in  the  flesh."     St.  Augustin. 

5  Him  who  is  life  eternal. 

s  That  you  may  be  united  in  faith  and  religious  bonds  with  us. 

''  By  grace. 

*  G.  P.  omit  these  words. 

3  "  He  means  that  the  fulness  of  joy  is  in  that  society,  in  that  charity,  in  that 
unity."     St.  Augustin. 


600  THE    FIRST    EPISTLE 

5.  And  this  is  the  announcement^  which  we  have  heard  from 
him,  and  we  declare  to  you :  That  God  is  light,^  and  in  Him  there 
is  no  darkness. 

6.  If  we  say  that  we  have  communion  with  Him,  and  we  walk 
in  darkness,^  we  lie,  and  do  not  the  truth. 

7.  But  if  we  walk  in  the  light,  as  He  also  is  in  the  light,  we 
have  communion  one  with  the  other,  and  the  blood  of  Jesus  Christ^ 
His  Son  cleanseth  us  from  all  sin. 

8.  If  we  say  that  we  have  no  sin,^  we  deceive  ourselves,  and  the 
truth  is  not  in  us. 

9.  If  we  confess  our  sins  :  He  is  faithful  and  just  to  forgive  us 
our  sins,  and  to  cleanse  us  from  all  iniquity.^ 

10.  If  we  say  that  we  have  not  sinned,  we  make  Him  a  liar,  and 
His  word  is  not  in  us. 


CHAPTER  II. 

Jesus  Christ  is  our  advocate  with  the  Father,  and  a  victim  of  propitiation  for  the  sins  of 
the  whole  world.  The  true  knowledge  and  love  of  God  is  proved  by  the  observance  of 
the  commandments  of  God.  The  apostle  states  which  is  the  old  and  lohich  is  the  new 
commandment,  who  is  in  light  and  who  is  in  darkness.  He  writes  for  persons  of 
various  ages,  warning  them  against  the  love  of  the  world,  and  against  heretics,  and 
admonishing  them  to  cling  to  the  faith  which  they  have  originally  received,  and  to 
folloiu  the  guidance  of  the  Holy  Spirit. 

1.  My  little  children,  these  things  I  write  to  you,  that  ye  may 


1  P.  here  follows  the  Vulgate. 

2  John  viii.  12. 

^  "Sins  are  darkness,  whence  the  apostle  says  that  the  devil  and  his  angels 
are  rulers  of  this  darkness."     St.  Augustin. 

■*  Hebr.  ix.  14;  1  Peter  i.  18;  Apoc.  i.  5.  "Let  us  be  confident:  the  devil  had 
against  us  a  certificate  of  bondage,  which  has  been  cancelled  by  the  blood  of 
Cheist."     Idem. 

5  3  Kings  viii.  46 ;  2  Par.  vi.  36  ;  Prov.  xx.  9 ;  Eccl.  vii.  21. 

^  "  Not  only  from  our  past  sins,  but  from  those  which  we  may  still  contract ;  for 
man,  as  long  as  he  is  in  the  flesh,  cannot  be  altogether  without  some  slight  sins. 
But  do  not  think  lightly  of  these  sins,  which  we  term  slight.  If  when  you  weigh 
them,  they  seem  light,  you  should  be  frightened  at  their  number."   St.  Augustin. 


OF    JOHN.  601 

not  sin.     But  even  if  any  man  have  sinned,  we  have  an  advocate 
with  the  Father/  Jesus  Christ,  a  just  one  :^ 

2.  And  He  is  a  propitiation  for  our  sins :  and  not  for  our  sins 
only,  but  also  for  those  of  the  whole  world. 

3.  And  in  this  Ave  know,  that  we  have  known  Him,^  if  we  keep 
His  commandments. 

4.  He  who  saith,  thaf  he  hath  known^  Him,  and  keepeth  not 
His  commandments,  is  a  liar,  and  the  truth  is  not  in  him. 

5.  But  he  who  keepeth  His  word,  truly  in  him  the  charity  of 
God  is  perfected  :^  and  in  this  we  know  that  we  are  in  Him. 

6.  He  who  saith  that  he  abideth  in  Him,  ought  himself  also^  to 
walk  as  He  walked. 

7.  Beloved,^  I  write  to  you  not  a  new  commandment,  but  an 
old  commandment,  which  ye  had  from  the  beginning :  the  old  com- 
mandment is  the  word  which  ye  have  heard.^ 

8.  Again  I  write  to  you  a  new  commandment,^"  which  is  true 
both  in  Him,"  and  in  you  :  that  the  darkness  is  passed  away,  and 
the  true  light  now  shineth. 

9.  He  who  saith  that  He  is  in  the  light,^^  and  hateth  his  bro- 
ther, is  in  darkness  even  until  now. 

*  "He  does  not  mean  to  inspire  us  with  a  sense  of  security  in  the  commission 
of  sin,  but  he  wishes  us,  if  we  have  sinned,  to  forsake  sin,  and  not  to  despair  of 
pardon,  having  such  an  advocate  as  unbelievers  have  not."  St.  Augustin,  de 
fide  et  Operibus,  c.  xxii. 

2  As  distinguished  from  other  advocates. 

^  We  have  an  evidence  of  our  having  a  saving  knowledge  of  Christ,  when  we 
are  conscious  of  observing  His  commandments. 

*  G.  P.  omit  it;  but  it  is  found  in  the  two  chief  manuscripts,  and  is  conform- 
able to  the  style  of  St.  John. 

5  G.  P.  "  I  know  him." 

6  Divine  love  is  manifested  by  the  observance  of  the  commandments. 

■^  G.  P.  "  so."  This  is  wanting  in  the  two  chief  manuscripts,  and  is  rejected 
by  Lachmann. 

8  G.  P.  "brethren."  The  three  chief  manuscripts  and  very  many  in  cursive 
characters,  have  the  Vulgate  reading,  which  is  more  conformable  to  the  style  of 
St.  John. 

3  G.  P.  "from  the  beginning."  These  words  are  expunged  by  modern  critics, 
not  being  found  in  the  three  chief  manuscripts,  or  the  ancient  versions.  The 
commandment  of  mutual  love  was  at  once  old  and  new,  delivered  from  the  com- 
mencement by  Cheist  and  His  apostles,  and  at  all  times  new  in  its  spirit. 

10  John  xiii.  34 ;  xv.  12. 

1'  The  precept  of  love  was  true  in  Christ,  and  was  to  be  exemplified  in  the 
faithful. 

12  II  ^j{f\^Q  gayg  that  he  is  a  Christian."     St.  Augustin. 


602  THE    FIRST    EPISTLE 

10.  He  who  loveth  his  brother/  abideth  in  the  light,  and  there 
is  no  scandaP  in  him. 

11.  But  he  who  hateth  his  brother,  is  in  darkness,  and  walketh 
in  darkness,  and  knoweth  not  whither  he  goeth :  because  the  dark- 
ness hath  blinded  his  eyes. 

12.  I  write  to  you,  little  children,^  because  your  sins  are  for- 
given you,  for  His  name's  sake.'* 

13.  I  write  to  you,  fathers,  because  ye  have  known  Him,  who 
is  from  the  beginning.  I  write  to  you,  young  men,  because  ye 
have  overcome  the  wicked  one. 

14.  I  write  to  you,  young  children,^  because  ye  have  known 
the  Father.*'  I  write^  to  you,  young  men,  because  ye  are  strong, 
and  the  word  of  God  abideth  in  you,  and  ye  have  overcome  the 
wicked  one. 

15.  Love  not^  the  world,  nor  the  things  which  are  in  the  world. 
If  any  man  love  the  world,  the  charity  of  the  Father  is  not  in  him  : 

16.  For  all  that  is  in  the  world,  is^  the  lust  of  the  flesh,  and 
the  lust  of  the  eyes,^°  and  the  pride  of  life,"  which  is  not  of  the 
Father,  but  is  of  the  world  : 


'  Infra,  iii.  14. 

'^  No  cause  of  ruin.  "They  suiFer  scandal  who  forsake  either  Christ  or  the 
Church.  See  how  these  carnal  persons  suffered  scandal,  as  it  were  burnt  by  the 
sun,  to  whom  Christ  proclaimed  concerning  His  flesh,  that  whosoever  shall  not 
eat  the  flesh  of  the  Son  of  man,  and  drink  His  blood,  shall  not  have  life  in  him." 
St.  Augustin. 

"  This  seems  here  addressed  to  the  young  especially. 

■*  On  His  account.  "  We  all  belong  to  Him,  who  died  for  us,  who  was  crucified 
for  us :  wherefore  it  is  said  here :  '  your  sins  are  forgiven  you  for  His  name's 
sake,  not  for  the  sake  of  any  man.'  "     Idem. 

*  G.     TTcttS'^OL. 

^  G.  P.  "  I  have  written  unto  you,  fathers,  because  ye  have  known  Him  that 
is  from  the  beginning."  This  is  thought  to  refer  to  the  Gospel,  which  was  sent 
at  the  same  time. 

7  G.  P.  "  I  have  written." 

8  St.  Augustin  observes  on  this  text :  "Where  it  is  said:  Do  not  this  and  do 
not  that,  and  where,  in  the  Divine  admonitions,  the  work  of  the  will  is  required 
to  do  or  not  to  do  anything,  the  freedom  of  the  human  will  is  sufficiently  de- 
clared."    De  Gratia  et  Libero  arbitrio,  c.  ii. 

^  G.  P.  have  not  the  verb  here.     "All  that  is  in  the  world is  not 

of  the  Father,"  &c.     The  Syriac  version  supports  the  Vulgate. 

10  '<  The  lust  of  the  eyes  includes  all  curiosity.  How  comprehensive  is  this 
term !  It  regards  shows,  theatres,  diabolical  mysteries,  magical  arts,  enchant- 
ments."    St.  Augustin. 

"  Splendour,  pomp,  vain  display. 


OF    JOHN.  603 

17.  And  the  world  passetli  away,  and  its  lust.  But  he  Avho 
doeth  the  will  of  God,  abideth  for  ever.^ 

18.  Little  children,  it  is  the  last  hour  :^  and  as  ye  have  heard, 
that  the  Antichrist^  cometh  :  and  there  are  now  many  antichrists  ;'' 
whence  we  know,  that  it  is  the  last  hour. 

19.  They  went  out  from  us,  but  they  were  not  of  us  -J  for  if 
they  had  been  of  us,  they  would  certainly  have  remained  with  us  : 
but  that  they  may  be  manifest,  that  they  are  not  all  of  us.'^ 

20.  But  ye  have  unction^  from  the  Holy  One,  and  ye  know  all 
things.^ 

21.  I  have  not  written  to  you,  as  to  those  who  know  not  the 
truth,  but  as  to  those  who  know  it ;  and  because  no  lie  is  of  the 
truth. 

22.  Who  is  the  liar,  but  he  who  denieth  that  Jesus  is  the 
Christ  ?    This  is  Antichrist,  who  denieth  the  Father  and  the  Son. 

23.  Every  one  who  denieth  the  Son,  hath  not  the  Father  either  ; 
he  who  confesseth  the  Son,  hath  the  Father  also  :^ 

24.  Let^°  that  which  ye  have  heard  from  the  beginning,  abide 


■  In  glory  with  God. 

2  The  last  dispensation  of  Divine  Providence.  "This  last  hour  is  itself  very 
long:  yet  it  is  the  last."  St.  Augustin.  It  may  be  also  understood  of  the  last 
days  of  the  .Jewish  state. 

3  The  chief  enemy  of  Christ. 

*  Enemies  of  Christ,  corrupting  His  doctrines.  "Doubtless  all  who  go  forth 
from  the  Church,  and  are  cut  off  from  the  unity  of  the  Church,  are  antichrists : 
let  no  one  doubt  of  it,  for  the  apostle  himself  declares  it."     Idem. 

5  They  were  not  from  their  heart  attached  to  the  Christian  faith.  "All  here- 
tics, all  schismatics,  went  forth  from  us,  that  is,  from  the  Church  :  but  they  would 
not  have  gone  forth,  if  they  were  of  us.  Therefore,  before  they  went  forth, 
they  were  not  of  us."     Idem. 

®  Apostacy  is  ordinarily  a  sign  of  previous  weakness  of  faith,  or  secret  corrup- 
tion. "  Temptation  proves  that  they  are  not  of  us.  When  temptation  arises  like 
a  wind,  they  fly  out,  because  they  were  not  wheat."     Idem. 

"^  Special  grace.  "  To  John  himself,  I  say.  Had  they  whom  you  address  the 
unction,  of  which  you  speak  ?  You  say,  that  (His  unction  teaches  you  concerning 
all  things.)  Why,  then,  did  you  write  this  epistle?  Why  did  you  teach  them? 
Why  did  you  instruct  them  ?  Why  did  you  labour  for  their  edification  ?  Observe 
here,  brethren,  a  great  mystery.  The  sound  of  our  words  strikes  the  ears :  the 
Master  is  within."     Idem. 

^  Appertaining  to  salvation. 

9  G.  omits  the  last  clause,  which  P.  inserts  in  italics.  It  is  now  acknowledged 
to  be  genuine,  being  found  in  the  three  chief  manuscripts. 

•"  G.  P.  "  therefore."  This  is  omitted  in  the  three  chief  manuscripts,  and  in 
most  versions. 


604  THE     FIRST    EPISTLE 

in  you.     If  that  which  ye  have  heard  from  the  beginning,  abide  in 
you,  ye  also  shall  abide  in  the  Son,  and^  the  Father. 

25.  And  this  is  the  promise,  which  He  hath  promised  us,  life 
everlasting. 

26.  These  things  I  have  written  to  you,  concerning  those  who 
seduce  you. 

27.  And  let  the  unction  which  ye  have  received  from  Him  abide 
in  you.  And  ye  have  no  need  that  any  man^  teach  you  :  but  as 
His  unction  teacheth  you  of  all  things,^  and  it  is  true,  and  it  is 
no  lie.     And  as  it  hath  taught  you  :"*  abide  in  Him. 

28.  And  now,  little  children,  abide  in  Him :  that  when  He  shall 
appear,  we  may  have  confidence,  and  may  not  be  confounded  by 
Him  at  His  coming. 

29.  If  ye  know  that  He  is  just,  know  also  that  every  one  who 
doeth  justice,^  is  born  of  Him.^ 


CHAPTER  III. 

Concerning  the  love  of  God,  and  hoiv  we  distinguish  those  who  are  from  God,  from  those 
who  are  of  the  devil :  concerning  the  love  and  hatred  of  the  brethren :  he  who  with 
purity  of  mind  and  faith  in  Christ,  asks  any  thing  of  God,  obtains  it. 

1.  Behold  what  manner  of  love  the  Father  hath  given'^  us,  that 
we  should  be  called,  and  be^  children  of  God.  For  this  cause  the 
world  knoweth  us  not :  because  it  hath  not  known  Him. 

iG.  P.  "in." 

2  Of  these  self-constituted  teachers. 

3  Pertaining  to  salvation. 

4  G.  P.   "ye  shall."  The  three  chief  manuscripts  support  the  Vulgate  reading. 

5  Practises  virtue,  cherishes  piety.  "Perfect  justice  is  not  found,  unless  in 
the  angels,  and  scarcely  in  the  angels,  if  they  be  compared  with  God."  St. 
Augustin. 

fi  The  practice  of  virtue  affords  presumptive  evidence  of  the  Divine  grace  of 
regeneration. 

■^  Shown. 

^  G.  P.  omit:  "and  be."  The  words,  however,  are  in  the  three  chief  manu- 
scripts and  in  the  ancient  versions  generally.  "  AVhat  does  the  name,  without 
the  reality,  avail  those  who  are  called,  and  are  not  truly  such  ?  .  .  .  Many 
are  called  Christians,  and  are  not  found  to  be  such  in  their  actions,  because  in 
conduct,  in  morals,  infaith,  inhope,  in  charity,  they  are  not  what  they  are  called." 
St.  Augustin. 


OF    JOHN.  605 

2.  Beloved,  we  are  now  children  of  God ;  and  it  hath  not  yet 
appeared,  what  we  shall  be.^  We  know,  that  when  He  shall 
appear,^  we  shall  be  like  to  Him :  because  we  shall  see  Him,  as 
He  is.3 

3.  And  every  one  who  hath  this  hope  in  Him,  sanctifieth  Him- 
self,^ as  He  also  is  holy/ 

4.  Every  one  who  committeth  sin,  committeth  also  iniquity:^ 
and  sin  is  iniquity. 

5.  And  ye  know  that  He  hath  appeared,^  that  He  might  take 
away  our  sins :  and  sin  is  not  in  Him. 

6.  Every  one  who  abideth  in  Him,^  sinneth  not :  and  every  one 
who  sinneth,  hath  not  seen  Him,  nor  known  Him.^ 

7.  Little  children,  let  no  man  deceive  you.  He  who  doeth 
justice,  is  just :  as  He  also  is  just. 

8.  He  who  committeth  sin,  is  of  the  devil  :^°  for  the  devil  sinneth 
from  the  beginning.  For  this  hath  the  Son  of  God  appeared,  that 
He  might  destroy  the  works  of  the  devil. 

9.  Every  one  who  is  born  of  God,  committeth  not  sin :  because 
His  seed"  abideth  in  him,  and  he  cannot  sin,^^  because  he  is  born 
of  God. 

10.  In  this  the  children  of  God  and  the  children  of  the  devil 


1  G.  P.   "  but."     This  is  not  found  in  the  chief  manuscripts  and  versions. 

2  In  glory. 

^  The  intuition  of  the  Divine  majesty  will  assimilate  the  beholder  to  the  object 
of  his  vision.  "The  tongue  expresses  this  truth  to  the  best  of  its  ability  :  let 
the  rest  be  the  matter  of  devout  contemplation :  for  what  could  John  himself  say 
in  regard  to  Him  who  is  ?"  St.  Augustin. 

■*  Should  labour  for  sanctification.  "  Observe  that  he  does  not  take  away  free 
will."     Idem. 

5  Man  cannot  attain  to  Divine  perfection,  but  he  is  bound  to  imitate  it. 

6  Violation  of  law. 

^  In  the  flesh.     Isaiah  liii.  9  ;  1  Peter  ii.  22. 
^  By  grace. 

9  Effectually.  This  does  not  imply  that  the  sinner  had  no  knowledge  of  Chkist  : 
it  only  intimates  that  his  sin  is  an  implied  renunciation  of  it. 
1"  John  viii.  44. 

"  Divine  grace.  "  If  this  birth  alone  were  in  us,"  says  St.  Augustin,  "  no  one 
would  sin,  and  when  it  shall  be  alone,  no  one  shall  sin :  but  now  we  still  carry 
with  us  the  effects  of  our  corruptible  origin."     Contra  mendac.  c.  xx. 

'2  Without  casting  away  grace.  The  apostle  declares  the  utter  repugnance  of 
sin  to  the  Christian  character.  "  When  man  therefore  sins,  he  does  not  sin 
according  to  charity,  but  according  to  cupidity,  according  to  which  he  is  not  born 
of  God."     St.  Augustin.     De  Gratia  Christi,  c.  xxi. 


606  THE     FIRST     EPISTLE 

are  manifest.     Every  one  who  is  not  just,  is  not  of  God,  and  he 
who  doth  not  love  his  brother  :^ 

11.  For  this  is  the  announcement,  which  ye  have  heard  from  the 
beginning,  that  ye  should  love  one  another.^ 

12.  Not  as  Cain,^  who  was  of  the  wicked  one,  and  killed  his 
brother.  And  why  did  he  kill  him  ?  Because  his  works  were 
wicked,  and  those  of  his  brother,  just. 

13.  Wonder  not,''  brethren,  if  the  world  hate  you. 

14.  We  know  that  we  have  passed  from  death  to  life,  because 
we  love  the  brethren.     He  who  loveth  not,^  abideth  in  death  :^ 

15.  Every  one  who  hateth  his  brother,  is  a  murderer.''  And  ye 
know,  that  no  murderer  hath  life  everlasting  abiding  in  himself. 

16.  In  this  we  have  known  the  love  of  God,^  that  He  laid  down 
His  life  for  us :  and  we  ought  to  lay  down  our  lives  for  the 
brethren.^ 

17.  He  who  hath  the  substance  of  this  world,  and  seeth  his  bro- 
ther in  need,  and  shutteth  his  bowels  against  him  :^°  how  doth  the 
love  of  God  abide  in  him  ? 

18.  My  little  children,  let  us  love,  not  in  word,  nor  tongue,  but 
work  and  truth. 

19.  In  this  we  know  that  we  are  of  the  truth  and  we  shall 
assure  our  hearts  before  Him." 

20.  For  if  our  heart  reprove  us :  God  is  greater  than  our  heart, 
and  He  knoweth  all  things.*^ 

21.  Beloved,  if  our  heart  reprove  us  not,  we  have  confidence 
towards  God: 

22.  And  whatsoever  we  shall  seek,^^  we  shall  receive  from  Him  : 
because  we  keep  His  commandments,  and  we  do  the  things  which 
are  pleasing  in  His  sight. 

1  Is  not  of  God.     The  latter  clause  explains  the  former. 

2  John  xiii.  34 ;  xv.  12.  3  Gen.  iv.  8. 

*  G.  P.   "my."     The  pronoun  is  not  found  in  the  three  chief  manuscripts. 
^  G.  P.    "his  brother."      This  is  wanting  in  the  Alexandrian  and  Vatican 
manuscripts. 

^  Lev.  xix.  17  ;  supra,  ii.  10. 

■^  In  principle,  or  tendency.     Hatred  disposes  to  murder. 
^  John  XV.  13.     G.  omits:   "  of  God  ;"  which  P.  puts  in  italics. 
^  When  necessary  for  their  salvation. 
'°  Closes  his  heart.     Luke  iii.  11 ;  James  ii.  15. 
"  Our  confidence  will  increase  with  our  practice  of  virtue. 
'2  His  judgment  is  more  to  be  dreaded  than  the  reproach  of  conscience. 
'3  Matt.  xxi.  22. 


OF    JOHN.  607 

23.  And  this  is  His  commandment  :^  That  we  should  believe  in 
the  name  of  His  Son  Jesus  Christ  :  and  love  one  another,^  as 
He  hath  given  us  a  commandment. 

24.  And  he  who  keepeth  His  commandments,  abideth  in  Him, 
and  He  in  him :  and  in  this  we  know  that  He  abideth  in  us  by  the 
spirit  which  He  hath  given  us.^ 


CHAPTER  IV. 

What  spirits  are  of  God,  and  ivhat  spirits  are  not  of  him.  Since  God  has  first  loved 
us,  having  given  His  Son  for  us,  we  also  ought  to  love  God,  and  our  neighbour.  Per- 
fect charity  chases  aw ag  fear. 

1.  Beloved,  believe  not  every  spirit,"*  but  try  the  spirits,  if  they 
be  of  God :  for  many  false  prophets  are  gone  out  into  the  world. 

2.  In  this  is  the  spirit  of  God  known  :^  every  spirit  who  con- 
fesseth  that  Jesus  Christ  is  come  in  the  flesh,  is  of  God  :^ 

3.  And  every  spirit  that  divideth  Jesus,^  is  not  of  God,  and  this 
is  Antichrist,^  of  whom  ye  have  heard  that  he  cometh,  and  now  he 
is  already  in  the  world.^ 

>  John  vi.  29  ;  xvii.  3. 

2  John  xiii.  34  ;  xv.  12. 

'  The  secret  inspirations  of  the  Divine  Spirit  give  to  some  great  confidence  of 
acceptance  with  God. 

*  Every  one  professing  to  be  moved  by  the  Spirit  of  God. 

5  G.  P.  "know  ye."  Many  manuscripts  in  cursive  characters  and  the  versions 
support  the  Vulgate. 

8  The  acknowledgment  of  the  Incarnation  was  at  that  time  a  token  that  the 
teacher  was  from  God,  because  this  mystery  was  then  specially  advocated,  or 
assailed.  The  meaning  of  the  sacred  text  is,  that  "every  spirit  that  is  of  God, 
confesseth  that  Jesus  Christ  is  come  in  the  flesh."  The  inverted  style  is  cha- 
racteristic of  this  apostle. 

■^  G.  P.  "that  confesseth  not  that  Jesus  Christ  is  come  in  the  flesh."  The 
Vulgate  is  conformable  to  ancient  manuscripts  quoted  by  Socrates  vii.  32.  The 
other  reading  is  found  in  the  Greek  manuscripts  generally,  and  in  the  Syriac 
versions.  It  may  have  been  introduced  in  explanation  of  the  phrase  KvetTov  ixs-ouv. 
To  "loose  Jesus"  is  to  deny  His  Incarnation — the  mystery  of  God  manifested  in 
the  flesh. 

^  G.  P.  "  and  this  is  that  spirit  of  antichrist."  Whoever  denies  the  Incarnation 
is  an  antichrist. 

^  Each  enemy  of  Christ  is  here  called  antichrist.  He  to  whom  the  name  is 
specially  given,  is  to  appear  at  the  end  of  time. 


608  THE    FIRST    EPISTLE 

4.  Little  children,  ye  are  of  God,  and  ye  have  overcome  him,^ 
because  He  who  is  in  you,  is  greater  than  he  who  is  in  the  world. 

5.  They  are  of  the  world :  therefore  of  the  world^  they  speak, 
and  the  world  heareth  them. 

6.  We  are  of  God.  He  who  knoweth  God,  heareth  us  :  he  who 
is  not  of  God,  heareth  us  not  :^  in  this  we  know  the  spirit  of  truth 
and  the  spirit  of  error. 

7.  Beloved,  let  us  love  one  another,  for  love  is  of  God.  And 
every  one  who  loveth,  is  born  of  God,  and  knoweth  God. 

8.  He  that  loveth  not,  hath  not  known  God  :'*  for  God  is  love. 

9.  In  this  the  love  of  God  hath  appeared  in  us,^  that  God  hath 
sent  His  only  begotten  Son  into  the  world,  that  we  may  live  by 
Him.^ 

10.  In  this  is  love :  not  as  though  we  loved  God,  but  because 
He  first  hath  loved  us,  and  sent  His  Son  to  be  a  propitiation  for 
our  sins. 

11.  Beloved,  if  God  hath  so  loved  us :  we  also  ought  to  love  one 
another. 

12.  No  one  hath  ever  seen  God.'^  If  we  love  one  another,  God 
abideth  in  us,  and  His  charity  is  perfected  in  us. 

13.  In  this  we  know,  that  we  abide  in  Him,  and  He  in  us,  be- 
cause He  hath  given  us  of  His  Spirit. 

14.  And  we  have  seen,  and  we  testify,  that  the  Father  hath  sent 
His^  Son  Saviour  of  the  world. 

15.  Whosoever  shall  confess  that  Jesus  is  the  Son  of  God,  God 
abideth  in  him,  and  he  in  God.^  * 

16.  And  we  have  known,  and  believed^"  the  love  which  God 


'  Antichrist;  or  his  spirit,  the  demon.  G.  P.  "them:"  the  followers  of  Anti- 
christ. 

2  John  viii.  47. 

3  He  who  heareth  us  not,  is  not  of  God. 

■*  In  a  salutary  manner.  St.  Chrysostom  quotes  this  text  to  enforce  the  duty 
of  almsgiving,  and  asks  :  "  How  can  you  be  said  to  love  your  brother,  when  you 
will  not  share  with  him  these  trifling  and  vile  things  ?"     In  2  ad  Tim.  horn.  vi. 

*  Among  us,  or  towards  us. 

6  John  iii.  16. 

■^  In  His  Divine  essence.     John  i.  18  ;  1  Tim.  vi.  16. 

8G.  P.  "the." 

^  The  confession  of  thisti'uth  must  be  accompanied  with  a  general  belief  in  all 
the  Christian  doctrines,  and  with  obedience  and  love. 

'"  The  Alexandrian  manuscript  has  the  present  tense. 


OF    JOHN.  609 

hath  in^  us.     God  is  love  :  and  he  who  abideth  in  love,  abideth  in 
God,  and  God  in  him. 

17.  In  this  the  love  of  God  with  us  is  perfected,  that  we  may 
have  confidence  in  the  day  of  judgment :  because  as  He  is,^  we 
also  are^  in  this  world. 

18.  Fear  is  not  in  love :  but  perfect  love  casteth  out  fear,''  be- 
cause fear  hath^  pain,  and  he  who  feareth^  is  not  perfect  in  love. 

19.  Let  us  therefore  love  God,  because  God  first  loved  us.^ 

20.  If  any  man  shall  say,  that  I  love  God,^  and  hateth  his 
brother,  he  is  a  liar.  For  he  who  loveth  not  his  brother  whom  he 
seeth,  how  can  he  love  God,  whom  he  doth  not  see  ?^ 

21.  And  this  commandment  we  have  from  God :  that  he  who 
loveth  God,  love  also  his  brother.  ^° 


CHAPTER  V. 

Concerning  those  who  are  born  of  God,  and  have  true  love  towards  Him :  faith  overcomes 
the  world:  three  on  earth  testify  that  Christ  is  true  man,  and  three  in  heaven  attest  that 
He  is  true  God.  He  loho  believes  in  Him  has  everlasting  life.  On  sin  unto  death, 
and  that  tvhich  is  not  unto  death. 

1.  Every  one  who  believeth  that  Jesus  is  the  Christ,  is  born 
of  God.  And  every  one  who  loveth  Him,  who  begot,  loveth  Him 
also  who  was  born  of  Him. 

'  For,  or  towards. 

2  Towards  us,  by  love. 

3  Towards  others. 

*  "  Perfect  charity  casteth  out  fear,  and  not  only  prevents  the  commandments 
from  proving  an  overwhelming  burden,  but  makes  them  serve  as  wings  to  elevate 
the  soul."     St.  Augustin  de  Perfectione,  c.  x. 

5  Produceth. 

6  With  pain. 

^  G.  P.  "We  love  Him,  because  He  first  loved  us."  The  Alexandrian  manu- 
script supports  the  Vulgate  reading.  Several  minor  manuscripts  have  "God," 
where  the  common  Greek  has  the  pronoun.  St.  Augustin  remarks  on  this  text : 
"  This  is  excellently  expressed,  and  with  the  strictest  precision :  for  we  should 
not  have  whereby  to  love  Him,  did  we  not  receive  it  from  Him,  He  having  first 
loved  us."     De  Gratia  Christi,  c.  xxvi. 

8  Whilst  he  hates. 

9  It  is  not  to  be  thought  that  man  can  cherish  a  true  love  of  God,  whose  per- 
fections are  not  objects  of  sense,  if  he  love  not  his  fellow-man,  present  to  his 
view. 

10  John  xiii.  34 ;   xv,  12 ;  Eph.  v.  2. 

39 


610  THE    FIRST    EPISTLE 

2.  In  this  we  know,  that  we  love  the  children  of  God,  when  we 
love  God,  and  do^  His  commandments. 

3.  For  this  is  the  love  of  God,  that  we  keep  His  commandments : 
and  His  commandments  are  not  heavy .^ 

4.  For  all  that  is  born  of  God,^  overcometh  the  world :  and  this 
is  the  victory,^  which  overcometh  the  world,  our  faith. 

5.  Who  is  it  who  overcometh  the  world :  unless  he  who  believeth 
that  Jesus  is  the  Son  of  God  ?* 

6.  This  is  He  who  came  by  water^  and  blood,^  Jesus  Christ, 
not  in  blood  alone,  but  in  water  and  blood.  And  it  is  the  Spirit,^ 
who  testifieth  that  Christ  is  truth. 

7.  For  there  are  three  who  give  testimony  in  heaven :  the 
Father,  the  Word,  and  the  Holy  Ghost :  and  these  three  are  one.^° 

'  G.  P.  "keep."  The  Vulgate  reading  is  conformable  to  the  Vatican  and 
many  minor  manuscripts. 

2  Burdensome,  severe.  "  Let  whosoever  finds  them  severe,  reflect  that  it  could 
not  have  been  declared  under  Divine  inspiration  that  they  are  not  heavy,  unless 
such  disposition  of  the  heart  could  exist,  which  should  not  find  them  heavy  :  and 
let  him  ask,  what  he  has  not,  that  he  may  fulfil  what  he  is  ordered."  St.  Augustin, 
De  Natura  et  Gratia. 

3  The  neuter  is  put  for  the  masculine  to  express  the  universality  of  the  prin- 
ciple, by  which  victory  is  obtained.  Every  one  who  is  a  child  of  God,  can  over- 
come the  world  by  faith,  which  furnishes  him  with  motives  and  means  to  resist 
temptation. 

*  The  means  of  victory. 

5  1  Cor.  XV.  57.  Without  this  faith  no  one  can  efi'ectually  resist  the  many 
temptations  that  beset  him.  The  unbeliever  has  no  motive  sufficient  to  influence 
him  in  extreme  cases,  and  no  power  to  control  the  violent  impulses  of  corrupt 
nature. 

s  Baptized  by  John,  and  instituting  baptism. 

■^  AVliich  He  shed  for  the  expiation  of  sin.  The  water  and  blood,  which  after 
death  issued  from  His  side,  when  it  was  pierced  with  a  spear,  may  also  be 
alluded  to. 

8  The  Divine  Spirit. 

9  G.  P.  "  because  the  Spirit  is  truth."  According  to  this  reading,  the  testimony 
of  the  Spirit  is  urged  on  account  of  His  truth.  The  matter  of  his  testimony  is 
the  Incarnation  of  Christ,  His  baptism,  and  His  death  for  sinners. 

^o  The  authenticity  of  this  verse  is  strongly  controverted  among  Protestants. 
Being  read  in  the  Vulgate,  which,  in  all  its  parts,  was  sanctioned  by  the  Council 
of  Trent,  Catholics  generally  maintain  it.  Some  indications  of  it  are  found  in 
the  writings  of  Tertullian  and  St.  Cyprian,  and  it  was  specially  employed  in  an 
address  of  African  bishops  to  the  Arian  king  Huneric,  in  the  fifth  century.  It 
must  have  been  omitted  from  a  very  early  period  in  the  manuscripts,  since  it  is 
not  found  in  the  most  ancient,  nor  in  the  Syriac  or  Arabic  versions.  The  Britan- 
nic, Dublin,  and  Ravian  contain  it.  The  testimony  given  in  heaven  is  the  mani- 
festation of  the  Divine  counsels  to  the  saints. 


OF    JOHN.  611 

8.  And  there  are  three  who  give  testimony  on  earth  :  the  Spirit,^ 
and  water,  and  blood  :^  and  these  three  are  one.^ 

9.  If  we  receive  the  testimony  of  men,  the  testimony  of  God  is 
greater  :*  for  this  is  the  testimony  of  God,  which  is  greater,^  be- 
cause^ He  hath  testified  of  His  Son. 

10.  He  who  believeth  in  the  Son  of  God,  hath  the  testimony  of 
God^  in  himself.  He  who  doth  not  believe  the  Son,^  maketh  Him^ 
a  liar :  because  he  believeth  not  in  the  testimony,  which  God  hath 
testified  of  His  Son. 

11.  And  this  is  the  testimony,  that  God  hath  given  us  eternal 
life.     And  this  life  is  in  His  Son. 

12.  He  who  hath  the  Son,  hath  life :  he  who  hath  not  the  Son, 
hath  not  life. 

13.  These  things  I  write^°  to  you:"  that  ye  may  know  that  ye, 
who  believe  in  the  name  of  the  Son  of  God,  have  eternal  life.^ 

14.  And  this  is  the  confidence  which  we  have  towards  Him : 
That  whatsoever  we  shall  ask  according  to  His  will,  He  heareth  us. 

15.  And  we  know,  that  He  heareth  us,  whatever  we  shall  seek: 
we  know  that  we  obtain"  the  petitions  which  we  ask  of  Him. 

16.  Let  him  who  knoweth  that  his  brother  committeth  a  sin  not 


'  The  various  gifts  of  the  Holy  Spirit  bear  testimony  to  Christ  and  the  Divine 
origin  of  Christianity. 

^  The  baptism  and  death  of  Christ  concur  to  show  forth  His  humiliation  and 
sufferings  for  us. 

^  G.  ek  To  eV  iia-iv.  P.  "  agree  in  one."  Their  testimony  is  harmonious,  con- 
curring to  the  one  end. 

*  Since  we  believe  human  testimony,  we  should  believe  God,  who  cannot  err 
or  deceive. 

5  These  words  are  not  in  G.  P. 

*  G.  P.  "  which."  The  Alexandrian  and  Vatican-  manuscripts  have  the  Vul- 
gate reading. 

'  G.  P.  omit  "of  God:"  which,  however,  is  found  in  the  Alexandrian  manu- 
script.    John  iii.  36. 

8  G.  P.  "God."  Lachmann  adopts  the  Vulgate  reading,  which  is  conformable 
to  the  Alexandrian  manuscript. 

9  God  the  Father. 

10  G.  P.  "have  written." 

"  G.  P.  "  that  believe,"  &c.  The  Alexandrian  and  Vatican  and  many  minor 
manuscripts,  as  also  the  Syriac  versions,  have  the  Vulgate  reading,  which  is 
adopted  by  critics  generally. 

12  G.  P.  add :  "  and  that  ye  may  believe  on  the  name  of  the  Son  of  God."  This 
phrase  is  expunged  on  the  same  authority. 

•3  Lit.  "have." 


612  THE    FIRST    EPISTLE    OP    JOHN. 

unto  death/  ask,  and  life  shall  be  given  to  him  who  sinneth  not 
unto  death.  There  is  a  sin  unto  death  :^  I  do  not  say  concerning 
it,  that  any  one  should  ask.^ 

17.  Every  iniquity  is  sin  :  and  there  is  a  sin^  unto  death. 

18.  We  know,  that  every  one  who  is  born  of  God,  sinneth  not  :* 
but  the  generation^  of  God  preserveth  him,  and  the  wicked  one 
toucheth  him  not. 

19.  We  know  that  we  are  of  God :  and  the  whole  world  is 
seated  in  wickedness.'' 

20.  And  we  know,  that  the  Son  of  God  cometh,  and  He  hath 
given  us  understanding^  that  we  may  know  the  true  God,^  and  be 
in  His  true  Son.^°     He  is  the  true  God,"  and  the  everlasting  life.^^ 

21.  Little  children,  guard  yourselves  against  idols. ^^ 


'  Not  implying  apostacy. 

2  Apostacy. 

3  With  entire  confidence  of  being  heard. 
4G.  P.  "not." 

5  As  long  as  he  preserves  his  character  of  child  of  God. 

^  G.  P.  "  he  that  is  begotten  of  God  keepeth  himself."  The  meaning  of  the 
Vulgate  is,  that  the  grace  of  regeneration  preserves  the  believer,  that  is,  enables 
him  to  persevere  if  he  will. 

■^  Under  the  influence  of  the  wicked  one.  This  may  be  understood  of  the 
general  prevalence  of  corruption.  St.  Augustin  explains  it  of  the  lost  state  of 
the  whole  human  race,  until  redeemed  by  the  blood  of  Christ  :  "  the  prince  of 
the  world,"  he  says,  "is  the  devil,  and  the  whole  world  is  seated  in  wickedness, 
since  all  men  are  liable  to  eternal  damnation,  until  delivered  thence,  that  they 
may  no  longer  be  under  the  power  of  the  prince  of  sinners,  being  redeemed  with 
the  blood  which  is  shed  for  the  remission  of  sins."  Contra  Julianum  Pelagian. 
1.  vi.  §  3. 

8  Luke  xxiv.  45. 

9  G.  P.  omit  "God:"  which,  however,  is  in  the  Alexandrian  version. 
'°  G.  P.  "in  Him  that  is  true,  in  His  Son." 

"  This  is  obviously  referred  to  the  Son.  St.  Augustin  remarks,  that  "we  un- 
derstand the  Son  Himself  to  be  life,  since  He  said :  '  I  am  the  way,  the  truth, 
and  the  life,'  and  of  Him  it  is  said:  '  He  is  the  true  God,  and  the  everlasting 
life.'  "     De  Peccato  Originali,  contra  Pelag.  et  Celestin.  c.  xxvii. 

'2  The  giver  of. 

''  All  participation  in  idolatry. 


THE  SECOND  EPISTLE 
OF   BLESSED   JOHN    THE   APOSTLE. 


Ee  confirms  Electa  and  her  children  in  love  and  faith,  lest  they  he  led  astray  by  heretics^ 
and  writes  briefly,  reserving  other  instructions  until  his  arrival  among  them. 

1.  The  ancient^  to  tlie  lady  Electa,^  and  her  children,  whom  I 
love  in  truth,^  and  not  only  I,  but  even  all  who  have  known^  the 
truth, 

2.  For  the  sake  of  the  truth,  which  dwelleth  in  us,  and  shall  be 
with  us  for  ever. 

3.  Grace,  mercy,  peace,  be  to  you  from  God  the  Father,  and 
from^  Christ  Jesus,  the  Son  of  the  Father,  in  truth,  and  love. 

4.  I  rejoiced  greatly,  that  I  found  of  thy  children  walking  in 
truth,  as  we  have  received  a  commandment  from  the  Father. 

5.  And  now  I  beseech  thee,  lady,  not  as  writing  a  new  com- 


•  Lit.  presbyter.  This  appellation  has  led  some  to  conjecture  that  the  writer 
was  a  priest  of  Ephesus,  of  the  same  name  as  the  apostle,  of  whom  Papias  makes 
mention,  ap.  Euseb.  Hist.  Eccl.  iii.  29 ;  but  it  was  applicable  to  an  apostle,  1  Peter 
V.  1,  since  it  suits  any  one  in  dignity.  It  may  be  here  understood  of  advanced 
age,  St.  John  having  survived  the  other  apostles. 

2  The  Vulgate  interpreter  seems  to  have  regarded  it  as  a  proper  name ;  but 
it  may  signify  any  chosen  servant  of  Christ.  It  is  probable  that  she  was  a  lady 
of  some  distinction. 

3  Truly.  " It  is  not  well  rendered  by  our  translators,"  says  Bloomfield,  "in 
the  truth." 

*  Come  to  the  knowledge  of. 

5  G.  P.  "the  Lord."  The  Alexandrian  and  Vatican  manuscripts,  and  the 
Syriac  (Erpen.)  version  omit  these  words,  which  Liick  rejects. 


614  THE    SECOND    EPISTLE    OF    JOHN. 

mandment  to  thee,  but  that  which  we  had  from  the  beginning,  that 
we  love  one  another.-^ 

6.  And  this  is  love,  that  we  walk  according  to  His  command- 
ments. For  this  is  the  commandment,  that  as  ye  heard  from  the 
beginning,  ye  should  walk  in  it. 

7.  For  many  deceivers  have  gone  forth^  into  the  world,  who 
confess  not  that  Jesus  Christ  is  come  in  the  flesh :  this  is^  the 
deceiver,  and  the  antichrist. 

8.  Look  to  yourselves,  that  ye''  lose  not  what  ye  have  wrought : 
but  that  ye  may  receive  a  full  reward. 

9.  .Every  one  who  goeth  aside,*  and  doth  not  abide  in  the  doc- 
trine of  Christ,  hath  not  God :  he  who  abideth  in  the  doctrine,^ 
hath  both  the  Father  and  the  Son. 

10.  If  any  man  come  to  you,  and  bring  not  this  doctrine,  re- 
ceive him  not  into  the  house,  nor  say  to  him.  Welcome. 

11.  For  he  who  saith  to  him,  Welcome,  partaketh  of  his  evil 
works. ^ 

12.  Having  many  things  to  write  to  you,  I  would  not  with  paper 
and  ink :  for^  I  hope  -  that  I  shall  be^  among  you,  and  speak 
mouth  to  mouth :  that  your^°  joy  may  be  full. 

13.  The  children  of  thy  sister  Electa"  salute  thee.^^ 


1  John  xiii.  34 ;  xv.  12. 

2  G.  P.  "entered  into."  The  manusci'ipts  and  Tersion  just  quoted  have  the 
Vulgate  reading,  -which  is  adopted  by  Lachmann  and  Liick. 

"  He  who  does  not  confess  the  Incarnation. 

"*  6.  P.  "we."  The  Alexandrian  manuscript  and  Syriac  versions  have  in  the 
second  person  the  three  verbs  which  follow. 

^  From  the  path  of  duty — he  who  apostatizes. 

^  G.  P.  "of  Christ,"  This  is  wanting  in  the  Alexandrian  and  Vatican  manu- 
scripts. 

■^  The  Greek  term  means  to  rejoice:  it  is  the  usual  salutation.  The  exercise 
of  hospitality  towards  the  professed  teacher  of  erroneous  doctrine  was,  in  those 
circumstances,  equivalent  to  approval  and  co-operation. 

*  G.  P.  "but."  The  Alexandrian  and  another  Uncial  manuscript,  and  many 
others,  have  the  causal  particle,  which  modern  critics  receive. 

^  G.  P.  "come."  The  two  chief  manuscripts  have  the  Vulgate  reading,  which 
Lachmann  and  LUck  adopt. 

'"  G.  P.  "  our."  The  Alexandrian  and  many  minor  manuscripts,  and  the  ver- 
sions, have  the  Vulgate  reading. 

"  Some  manuscripts  have,  Eudecta. 

'2  G.  P.  add  "Amen."    This  is  expunged  by  critics  generally. 


THE  THIRD  EPISTLE 
OF  BLESSED  JOHN  THE  APOSTLE. 


He  praises  Oaius  for  walking  in  truth,  and  receiving  strangers  with  kindness :  and  speaks 
of  the  calumnies  and  inhumanity  of  Diotrephes,  and  bearing  excellent  testimony  to 
Demetrius,  he  intimates  that  he  will  soon  visit  him. 

1.  The  ancient  to  Gaius^  the  beloved,  whom  I  love  in  truth. 

2.  Beloved,  concerning  all  things,  I  pray  that  thou  mayest 
prosper,  and  enjoy  health,  as  thy  soul  is  prosperous. 

3.  I  rejoiced  exceedingly  on  the  brethren  coming  and  testifying 
to  thy^  truth,  as  thou  walkest  in  truth. 

4.  I  have  no  greater  pleasure^  than  these  things  to  hear  that 
my  children  walk  in  truth. 

5.  Beloved,  thou  doest  faithfully  whatever  thou  performest 
towards  the  brethren,  and  this''  towards  strangers, 

6.  Who  in  the  sight  of  the  church  have  testified  to  thy  love : 
whom  thou  doing  well  wilt*  put  on  their  way  worthily  of  God.^ 

7.  Because  they  set  out  for  His  name,^  taking  nothing^  from 
the  Gentiles. 

1  The  name  is  the  same  as  Caius,  which  was  a  common  name  among  the  Ro- 
mans. He  is  supposed  to  have  resided  at  Ephesus,  and  to  have  been  charged  by 
St.  John  with  the  publication  of  the  Gospel. 

2  Sincerity,  zeal. 

3  G.  P.  "joy."  The  Vulgate  reading  is  found  in  the  Vatican  manuscript.  It 
literally  means  thanks,  or  grace. 

*  G.  P.  omit  "this:"  which  is  found  in  the  three  chief  manuscripts,  and  is 
approved  of  by  Baumgarten-Crusius. 

5  Whom  thou  wilt  do  well  to  put  on  their  way. 

^  In  a  manner  suitable  to  our  Divine  religion,  and  acceptable  to  God. 

'  For  the  name  of  Christ,  who  is  God :  for  His  glory — for  His  sake. 

*  For  the  expenses  of  travelling. 


616  THE    THIRD    EPISTLE    OF    JOHN. 

8.  We  therefore  ought  to  receive  such  persons,^  that  we  may 
be  co-operators  to  the  truth. 

9.  I  had  written  perhaps^  to  the  Church  :  but  he  who  loveth  to 
have  the  pre-eminence  among  them,  Diotrephes,  does  not  receive 
us.^ 

10.  Wherefore,  if  I  shall  come,  i  will  mind^  his  works,  which 
he  doeth :  prattling  against  us  with  malignant  words :  and  as  if 
these  things  be  not  sufficient  for  him  :  neither  doth  he  himself  re- 
ceive the  brethren,  and  he  preventeth  those  who  receive,  and  casteth 
out  of  the  church.* 

11.  Beloved,  do  not  imitate  the  evil,  but  that  which  is  good. 
He  who  doeth  good  is  of  God  :'^  he  who  doeth  evil  hath  not  seen 
God. 

12.  To  Demetrius  testimony  is  borne  by  all,  and  by  truth  itself,^ 
but  we  also  testify ;  and  thou  knowest,^  that  our  testimony  is 
true. 

13.  I  had  many  things  to  write  to  thee,^  but  I  was  unwilling  to 
write  to  thee  with  ink  and  pen. 

14.  But  I  hope  to  see  thee  soon,  and  we  will  speak  mouth  to 
mouth.  Peace  to  thee.  The  friends^"  salute  thee.  Salute  the 
friends  by  name. 


1  Hospitably. 

2  G.  P.  "I  wrote  to  the  Church:"  the  particle  Sv,  is  found  in  many  minor 
manuscripts. 

^  This  ambitious  man,  who  was  apparently  a  bishop,  was  in  schismatical  oppo- 
sition to  the  apostle. 

*  The  Greek  verb  signifies  to  remind.  The  apostle  proposed  to  reprove  him 
publicly. 

5  To  excommunicate  men  for  the  exercise  of  hospitality  was  an  enormous  abuse 
of  power. 

^  G.  P.  "  but."  The  particle  is  generally  expunged,  it  not  being  found  in  the 
chief  manuscripts. 

'  By  facts. 

8  G.  P.  "  ye  know."  The  singular  number  is  found  in  the  three  chief  manu- 
scripts. 

9  G.  P.  omit  the  pronoun ;  which  is  found  in  the  Alexandrian  and  Ephrem 
manuscripts. 

'"  Our  friends,  who  are  here. 


INTKODUCTION 


TO    THE    EPISTLE    OF    ST.    JUDE. 


This  epistle  is  from  the  pen  of  the  apostle  Jude,  brother  of 
James  the  Less,  and  consequently  cousin  of  our  Lord.  It  is  re- 
cognised as  his  writing  by  Clement  of  Alexandria,  and  also  by 
Pamphilus,  the  disciple  of  Origen,  who  himself  styled  it  full  of 
heavenly  grace,  although  he  did  not  dissemble  the  doubts  which 
some  entertained  of  its  authority.  The  Gnostics  sought  to  sup- 
port their  errors  by  some  passages  of  this  epistle,  which  may  have 
induced  others  to  call  its  inspiration  into  question,  especially  as 
an  apocryphal  book,  under  the  name  of  Enoch,  is  quoted  in  it. 
This,  however,  is  thought  to  have  been  addressed  to  those  who 
had  full  confidence  in  that  book,  and  to  have  been  meant  as  a 
confutation  of  their  principles  from  their  own  favourite  authority. 
St.  Jerome  assures  us  that  this  epistle  had  gained  authority  by  its 
•  antiquity  and  usage,  and  is  numbered  among  the  holy  Scriptures. 

It  is  manifestly  directed  against  the  same  errors  which  the 
apostle  Peter  had  in  view,  and  bears  a  remarkable  affinity  with 
the  second  chapter  of  his  second  epistle.  The  sacred  writer  ear- 
nestly exhorts  the  faithful  to  maintain  the  faith  in  all  its  inte- 
grity, and  guard  against  the  pernicious  doctrine  of  those  who  deny 
the  supreme  dominion  or  redeeming  grace  of  Jesus  Chkist. 
The  vices  of  these  false  teachers  are  represented  in  the  strongest 
language,  and  their  errors  are  painted  with  the  most  striking 
imagery.  The  words  of  the  apostles,  some  of  whom  had  already 
closed  their  career,  are  recalled  to  the  minds  of  the  readers,  to 
strengthen  them  in  faith,  and  animate  them  to  perseverance. 
The  sacred  writer  concludes  with  a  doxology,  which  ascribes  to 
God,  through  Jesus  Christ,  all  glory  and  dominion,  and  that 
grace  by  which  the  faithful  may  be  preserved  without  sin,  to  be 
presented  spotless  at  the  judgment-seat. 


THE  CATHOLIC  EPISTLE 
OF    BLESSED   JUDE    THE   APOSTLE. 


He  warns  them  to  be  steadfast  in  the  faith  once  delivered,  in  despite  of  the  impious  and 
licentious  tvho  rise  up  against  it.  He  speaks  of  their  punishment,  as  the  Jews 
and  Sodomites  were  punished,  for,  ivithout  fear  of  consequences,  they  are  borne  head- 
long into  all  carnal  indulgence.  He  uses  various  comparisons,  and  quotes  the  pro- 
phecies of  Enoch  and  the  apostles  concerning  them. 

1.  Jude,  a  servant  of  Jesus  Christ,  and  brother  of  James,^  to 
those  who  are  beloved^  in  God  the  Father,  and  preserved  and^ 
called  in  Christ  Jesus. 

2.  May  mercy,  and  peace,  and  love,  abound"*  with  you. 

3.  Beloved,  using  all  diligence  to  write  to  you  concerning  your^ 
common  salvation,  I  had  need  to  write  to  you :  beseeching  you  to  ' 
contend  earnestly^  for  the  faith  once^  delivered  to  the  saints. 


'  This  may  be  added  on  account  of  the  great  celebrity  of  this  apostle,  as  also 
to  distinguish  the  writer  from  Iscariot. 

2  G.  P.  "to  them  that  are  sanctified."  The  Vulgate  reading  is  in  the  Alex- 
andrian and  Vatican  manuscripts,  and  very  many  others,  as  also  in  the  versions 
generally.     It  is  approved  of  by  Baumgarten-Crusius. 

^  G.  has  not  the  conjunction.  The  apostle  addresses  those  called  to  the  faith, 
as  objects  of  Divine  predilection,  preserved  by  grace  from  the  general  perdition 
■which  awaits  unbelievers.  It  may  be,  that  he  refers  to  their  preservation  from 
apostacy,  into  which\many  others  had  fallen. 

•*Lit.  "be  multiplied." 

5  G.  P.  "  the."     The  Alexandrian  and  Vatican  manuscripts  have,  our. 

^  A-s  champions  in  the  games,  earnestly  to  cling  to  the  faith,  and  to  make 
strenuous  efi"orts  for  its  maintenance. 

■^  Originally. 


THE    CATHOLIC     EPISTLE    OF    JUDE.  619 

4.  For  certain  men  are  crept  in  (who  were  of  old  marked  out 
for  this  judgment),  impious,  turning  the  grace  of  our  God  to  lasci- 
viousness,  and  denying  our  only  Sovereign^  and  Lord,  Jesus 
Christ.^ 

5.  But  I  will  remind  you,  who  once^  knew  all  things,'*  that 
Jesus^  having  saved  the  people  out  of  the  land  of  Egypt,  after- 
wards destroyed  those  who  did  not  believe  : 

6.  And*^  the  angels,  who  kept  not  their  principality,  but  forsook 
their  own  dwelling.  He  hath  reserved  under  darkness  in  everlasting 
chains  for  the  judgment  of  the  great  day.'' 

7.  As  Sodom,  and  Gomorrha,  and  the  neighbouring  cities, 
which  had  given  themselves  over  to  debauchery  in  like  manner, 
and  had  gone  after  strange  flesh,^  were  made  an  example,  suffer- 
ing the  punishment  of  everlasting  fire.^ 

8.  In  like  manner,  also,  these^°  indeed  defile  the  flesh,  and 
despise  authority,  and  blaspheme  majesty." 


1  Lit.  "despot."  G.  P.  add  "God;"  but  this  is  now  expunged  on  the  autho- 
rity of  the  chief  manuscripts. 

2  G.  Tov  fjidvoy  J'ia-TrdTnv  x.xi  Kvpiov  fi/u£v.  According  to  a  general  rule,  the  two 
nouns  thus  united,  preceded  by  one  article,  and  followed  by  the  pronoun,  should 
be  understood  of  the  same  subject. 

3  Already,  on  receiving  the  faith.     See  v.  3. 

*  G.  P.  "  this."     The  three  chief  manuscripts  have  the  Vulgate  reading. 

^  G.  P.  "the  Lord."  The  Alexandrian  and  Vatican  manuscripts  support  the 
Vulgate.  The  apostle  ascribes  to  Jesus  Chkist  the  deliverance  of  the  Israelites 
out  of  Egypt,  and  the  punishment  of  the  unbelieving  murmurers.  Both  were 
works  of  God,  common  to  the  Son,  with  the  Father  and  the  Holy  Spirit.  His 
human  nature  did  not,  however,  exist  before  His  conception  by  the  Virgin,  so 
that  these  works  are  ascribed  to  Him  as  the  Second  Divine  Person.  This  may 
have  led  to  the  substitution  of  "  Lord"  for  His  proper  name  in  the  common  text. 
The  facts  are  recorded  in  Numbers  xiv.  37. 

fi  G.  P.  "And."     The  Alexandrian  manuscript  supports  the  Vulgate. 

''  The  fall  of  the  angels  is  referred  to  in  several  passages  of  the  New  Testa- 
ment, although  its  history  is  nowhere  given.  By  their  revolt  they  forfeited  their 
places  in  the  empyreal  mansions,  and  incurred  a  sentence  of  condemnation. 
Darkness  and  chains  are  symbols  of  their  punishment,  which  at  the  end  of  time 
will  be  confirmed  in  the  general  judgment  to  be  passed  on  all  intelligent  creatures 
of  God. 

^  Indulged  unnatural  lust. 

s  Gen.  xix.  24.  The  destruction  which  they  suffered  was  a  symbol  and  pre- 
cursor of  eternal  punishment. 

">  G.  P.  "  dreamers."     This  is  also  in  the  Syriac  version. 

"  G.  eTi^l*?,     P.  "dignities."     Princes,  magistrates. 


620  THE    CATHOLIC    EPISTLE 

9.  When  Michael  the  archangel,  disputing  with  the  devil,  con- 
tended about  the  body  of  Moses,^  he  durst  not  pronounce  a  sen- 
tence of  blasphemy :  but  he  said :  The  Lord  command^  thee. 

10.  But  these  blaspheme  whatsoever  things  indeed  they  know 
not  :^  and  whatever  things  they  naturally  know,  as  dumb  beasts, 
in  these  things  they  are  corrupted. 

11.  "Woe  to  them,  for  they  have  gone  astray  in  the  way  of  Cain,^ 
and  with  the  error  of  Balaam  they  have  poured  themselves  out 
for  a  bribe,^  and  they  have  perished  in  the  contradiction  of 
Core.^ 

12.  These  are  spots  in  their^  banquets,  feasting  together  with- 
out fear,^  feeding  themselves,  clouds  without  water,^  which  are 
carried  around  by  the  winds,  autumnal  trees,^°  unfruitful,  twice 
dead,"  plucked  up  by  the  roots,^ 

13.  Raging  waves  of  the  sea,^^  foaming  out  their  own  confusion, 
wandering  stars :"  for  whom  the  storm  of  darkness  is  reserved  for 
ever." 


'  The  devil  probably  sought  to  expose  it  to  the  adoration  of  the  Israelites,  to 
estrange  them  from  God. 

2  Zach.  iii.  2.  G.  P.  "rebuke."  Of  the  fact  here  spoken  of  we  know  nothing 
from  any  other  source.  It  probably  was  derived  from  tradition,  recorded  in 
books  then  in  high  esteem  among  the  Jews.  The  moderation  with  which  the 
archangel  spoke  against  the  revolted  spirit  is  contrasted  with  the  irreverence 
of  sectaries,  especially  the  Gnostics,  towards  persons  in  power. 

^  They  speak  irreverently,  without  caring  to  understand  the  things  of  which 
they  speak. 

*  Gen.  iv.  8.     Their  jealousy  and  vindictiveness  disposed  them  to  bloodshed. 

^  Numb.  xxii.  23.  They  were  covetous,  and  prone  to  falsehood  and  licentious- 
ness. 

^  Numb.  xvi.  32.     They  were  schismatic  and  rebellious. 

'  G.  P.  "your."  The  Alexandrian  manuscript,  and  the  Syriac  and  Armenian 
versions,  have  the  third  person.  They  are  said  to  be  spots,  on  account  of  the 
excesses  committed  in  their  banquets. 

^  Without  fear  of  God. 

9  2  Peter  ii.  17. 

'0  As  trees  in  autumn  without  leaves.  In  hot  countries  the  fruit  is  already 
plucked,  so  that  their  appearance  is  quite  bare'. 

'1  Without  leaves,  or  fruit. 

•2  And  strewed  on  the  ground,  so  as  to  leave  no  hope  of  fruit. 

1*  The  fury  and  virulence  of  the  Gnostics  are  compared  to  the  foaming  billows. 

'*  Like  meteors,  presenting  irregular  phenomena  in  the  atmosphere,  the  Gnos- 
tics displayed  incoherency  in  their  fanciful  system. 

'^  This  is  reserved  for  sectaries  who  boasted  of  superior  light. 


OF    JUDE.  621 

14.  And  of  these  Enoch  also,  the  seventh  from  Adam,  prophe- 
sied, saying :  Behold  the  Lord  cometh  with  his  holy  myriads,^ 

15.  To  execute  judgment  upon  all,,  and  to  reprove  all  the 
wicked  for  all  the  works  of  their  impiety,  whereby  they  acted 
wickedly,  and  for  all  the  hard  things,  which  wicked  sinners  have 
spoken  against  God.^ 

16.  These  are  querulous  murmurers,  walking  according  to  their 
desires,  and  their  mouth  uttereth  proud  things,^  admiring'*  persons 
for  the  sake  of  gain. 

17.  But  ye,  beloved,  be  mindful  of  the  words,  which  were 
spoken  before  by  the  apostles  of  our  Lord  Jesus  Christ,^ 

18.  Who  told  you,  that  in  the  last  time  scoffers  should  come, 
walking  in  impiety,''  according  to  their  desires. 

19.  These  are  they  who  separate  themselves,^  sensual,  not 
having  the  Spirit. 

20.  But  ye,  beloved,  building  up  yourselves  on  your  most  holy 
faith,*  praying  in  the  Holy  Ghost,^ 

21.  Keep  yourselves  in  the  love  of  God,  looking  for  the  mercy 
of  our  Lord  Jesus  Christ  unto  life  everlasting. 

22.  And  some  indeed^"  reprove  as  judged :" 

23.  But  others  save,"  snatching  them  out  of  the  fire.     And 


1  Apoc.  i.  7.  The  prophecy  was  probably  known  from  tradition.  The  book 
in  which  it  is  found  is  apocryphal. 

2G.  P.  "Him." 

3  Ps.  xvi.  10. 

*  Professing  to  admire — holding  up  to  admiration. 

5  Although  of  their  number,  he  speaks  of  his  colleagues  as  if  they  were  a  dis- 
tinct class  of  men.  Those  who  were  already  dead  are  particularly  alluded  to. 
1  Tim.  iv.  1 ;  2  Tim.  iii.  1 ;  2  Peter  iii.  3. 

^  The  text  is  in  the  plural,  which  in  English  is  scarcely  admissible. 

''  From  the  society  of  the  faithful — from  the  public  assembly. 

8  As  on  a  most  sure  foundation. 

9  Under  His  influence. 

1"  G.  P.  "have  compassion."  The  Yulgate  reading  is  conformable  to  the 
Alexandrian  manuscript,  as  well  as  to  the  Coptic,  Ethiopic,  and  Armenian  ver- 
sions. 

"  G.  P.  "making  a  difference."  On  the  above  authority,  the  Vulgate  puts  it 
in  the  accusative.  The  Greek  term  signifies  "discriminated."  The  apostle 
wishes  the  hypocritical  pretexts  of  sectaries  to  be  exposed  and  sharply  con- 
demned. 

"2  Those  who  are  led  astray  are  to  be  rescued,  as  brands  are  pulled  out  of  the 
fire.     G.  P.  add  "in  fear,"  which  the  above  versions  and  manuscript  put  after- 


622  THE    CATHOLIC    EPISTLE    OF    JUDE. 

pity  others  in  fear:  hating  also  that  stained  garment,  which  is 
carnal.^ 

24.  Now  to  Him,  who  is  able  to  preserve  you  without  sin,  and 
to  present  you  spotless  in  the  presence  of  His  glory,  with  joy,  at 
the  coming  of  our  Lord  Jesus  Chkist, 

25.  To  the  only  God^  our  Saviour,  through  Jesus  Christ  our 
Lord,  glory  and  magnificence,  dominion  and  power,  before  all 
ages,^  and  now,  and  for  all  ages.     Amen. 


wards.     These  two  verses  are  read  with  great  variety,  but  the  Vulgate  reading 
has  the  highest  support  of  authority,  as  Baumgarten-Crusius  testifies. 
'  Sensual  conduct  is  as  a  stained  robe. 

2  G.  P.  "wise."  This  is  wanting  in  the  three  chief  manuscripts,  and  is  ex- 
punged by  modern  critics  generally.  It  was  borrowed  from  Rom.  xvi.  27.  God 
is  said  to  be  only,  or  alone,  because  there  is  but  one  God.  He  is  styled  our 
Saviour,  because  He  is  the  author  and  giver  of  salvation.  This  epithet,  although 
generally  applied  to  Christ,  is  strictly  applicable  to  the  Divine  Trinity. 

3  These  words,  omitted  in  G.  P.,  are  found  in  the  chief  manuscripts,  and  are 
now  generally  received. 


INTRODUCTION  TO  THE  APOCALYPSE. 


The  closing  book  of  the  sacred  volume  is  styled  Apocalypse,  or 
Revelation,  being  a  record  of  visions  and  supernatural  communi- 
cations which  John,  the  apostle  and  evangelist,  received  whilst  in 
banishment  in  the  Island  of  Patmos.  It  is  the  only  prophetic 
book  in  the  New  Testament,  although  prophecies  of  high  impor- 
tance are  found  in  various  parts  of  the  other  books  of  which  it 
consists.  To  unravel  its  meaning  has  hitherto  been  a  hopeless 
task,  although  numberless  efforts  have  been  made,  especially  by 
those  who  sought  to  use  it  for  controversial  effect.  I  dare  not 
propose  to  myself  anything  more  than  to  offer  the  reader  some 
general  views  borrowed  from  eminent  writers,  who  have  thrown 
light  on  its  object,  although  they  have  not  succeeded  in  dissipating 
altogether  the  mysterious  obscurity  that  surrounds  it.  The  great 
Bossuet  sought  its  elucidation  in  the  overthrow  of  the  Roman 
empire  under  Alaric,  king  of  the  Goths,  in  punishment  of  the  war 
waged  against  Christians  by  that  power.  This  view  has  met  with 
many  supporters,  although  few,  perhaps,  embrace  it  unreservedly, 
since  to  most  persons  the  object  of  the  sacred  writer  seems  more 
comprehensive.  Grotius  distinguishes  the  book  into  three  parts, 
of  which  the  first  eleven  chapters  regard  Judaism  and  the  punish- 
ment of  its  adherents,  the  following  nine  present  the  calamities 
which  were  to  overtake  the  Roman  empire ;  and  the  closing  two 
chapters  present  the  happy  state  of  Christianity.  This  view,  with 
some  modifications,  may  be  correct.  Judaism  seems  to  be  aimed  at 
under  the  image  of  Sodom,  in  which  the  Lord  is  said  to  have  been 
crucified,  and  which  is  also  styled  Egypt :  Paganism  is  represented 
by  Babylon,  which  designates  Pagan  Rome,  the  focus  of  idolatry. 
The  Church  of  Christ  is  the  new  Jerusalem,  a  city  coming  down 


624  INTRODUCTION. 

from  heaven,  full  of  beauty  and  splendour,  light  and  glory.  The 
truth  of  God  shines  in  it  with  full  brilliancy,  and  it  is  His  taber- 
nacle in  which  He  loves  to  dwell,  to  assuage  every  sorrow,  and 
impart  all  happiness.  Christianity  finally  triumphs  over  Judaism 
and  Paganism,  the  followers  of  which  fall  under  those  severe  chas- 
tisements which  their  opposition  to  truth  provokes. 

The  first  three  chapters  of  this  book  contain  instructions  ad- 
dressed to  seven  bishops  of  so  many  churches  in  Minor  Asia,  styled 
seven  angels,  as  messengers  of  God,  discharging  duties  in  which 
the  spirits  who  preside  invisibly  over  the  churches  share.  Direct 
reference  is  made  to  the  Jews  in  these  addresses,  since  the  converts 
from  Judaism  formed  the  body  of  the  members.  Great  edification 
may  be  derived,  by  bishops  especially,  from  the  attentive  perusal 
of  the  admonitions  which  are  here  given.  The  call  of  many  Jews 
from  the  various  tribes  to  the  faith, — their  exemption  from  the 
calamities  which  overtook  their  unbelieving  countrymen,  and  their 
privileges  as  Christians,  which  far  excel  those  which  they  enjoyed 
under  the  Mosaic  dispensation,  may  be  discovered  in  various  pas- 
sages of  the  succeeding  chapters.  The  great  conflict  between 
Paganism  and  the  Church  is  afterwards  described  with  reference 
to  the  traditionary  statements  concerning  the  fall  of  the  angels, 
and  the  fidelity  of  Michael  and  his  host ;  and  it  is  presented  to 
the  view  of  the  ecstatic  seer  in  the  heavens  above  us  as  it  is  fought 
on  earth  by  the  enemies  of  the  cross,  opposing  the  counsels  of  God 
for  human  salvation.  The  persecutions  which  the  Church  must 
from  time  to  time  endure,  and  the  vengeance  which  finally  over- 
takes the  persecutors,  are  described  under  most  significant  sym- 
bols. The  triumph  of  true  religion  over  every  form  of  error  and 
superstition  is  represented  with  the  aid  of  the  most  brilliant 
imagery,  which  necessarily  leads  us  to  the  contemplation  of  a 
better  and  happier  state.  There  can  be  no  doubt  that  the  reign 
of  Antichrist,  and  the  events  that  are  to  mark  the  close  of  time, 
are  especially  had  in  view,  and  that  the  final  judgment  and  the  glory 
of  heaven  are  presented  to  us,  to  inspire  us  with  salutary  fear  and 
unbounded  confidence.  The  direct  object  of  these  revelations  seems 
to  have  been  to  reconcile  Christians  to  suJBTering,  by  explaining  the 
Divine  economy,  which  permits  the  impious  to  commit  every  excess, 
and  abandons  the  just  to  their  fury,  reserving  for  a  future  time 
the  manifestation  of  wrath  against  the  persecutor,  and  of  favour 


INTRODUCTION.  625 

to  the  oppressed.  Understanding  this  secret  of  the  Divine  coun- 
sels the  follower  of  Christ  met  joyfully  death,  in  its  most  frightful 
forms,  looking  forward  to  the  reward  of  a  better  life,  and  entertain- 
ing at  the  same  time  an  unwavering  confidence,  that  even  in  this 
world  Christianity  would  finally  triumph  over  all  its  opponents. 

Moses  Stuart  remarks :  "  How  Luther  could  ever  have  rejected 
the  Apocalypse,  and  thrust  it  from  the  canon,  because,  as  he 
alleges,  it  has  no  Christ  in  it,  is  more  than  we  can  well  explain."^ 
To  Bossuet,  on  the  contrary,  it  appeared  especially  worthy 
of  admiration,  because  it  is  the  prophecy  of  Christ  Himself. 
"  The  very  name  of  Jesus  Christ,  which  it  bears  on  its  title,  inspires 
at  once  a  holy  joy :  for  observe  how  St.  John  begins,  and  the  title 
which  he  gives  to  his  prophecy.  '  The  revelation  of  Jesus  Christ, 
which  God  gave  to  Him  to  make  known  to  His  servants  the  things 
which  must  shortly  come  to  pass ;  and  signified,  sending  by  His 
angel  to  His  servant  John.'  We  must  then  consider  Jesus  Christ 
as  the  true  prophet.  St.  John  is  but  the  minister,  whom  He  chose 
to  bear  His  oracles  to  the  Church ;  and  since  we  look  for  some- 
thing great,  when,  on  opening  the  ancient  prophecies,  we  see  in 
the  title :  '  The  vision  of  Isaiah,  son  of  Amos  ;'  '  The  words  of 
Jeremiah,  son  of  Helcias ;'  and  so  of  the  others  :  what  should  our 
expectations  be  when  we  read  at  the  head  of  this  book :  '  The 
revelation  of  Jesus  Christ,  the  Son  of  God  ?'  Everything  corre- 
sponds with  this  sublime  title.  Notwithstanding  the  unfathomable 
depths  of  this  Divine  book,  we  experience  in  its  perusal  so  sweet 
and  so  grand  an  impression  of  the  majesty  of  God;  such  sublime 
ideas  present  themselves  of  the  mystery  of  Jesus  Christ  ;  such 
tender  gratitude  is  manifested  on  the  part  of  those  ransomed  by 
His  blood ;  such  noble  images  are  presented  of  His  victories  and 
His  reign,  with  such  admirable  hymns  in  honour  of  them,  that 
heaven  and  earth  may  well  listen  with  rapturous  delight.  True, 
there  is  much  to  inspire  terror  in  the  awful  exercise  of  the  justice 
of  God,  the  vengeance  inflicted  by  his  holy  angels,  the  sound  of 
their  trumpets  which  proclaim  His  judgments,  the  pouring  out  of 
their  golden  vials  full  of  His  implacable  wrath,  and  the  incurable 
wounds  with  which  they  strike  the  wicked :  but  the  sweet  and  en- 
chanting scenes  which  break  in  on  our  view  amidst  these  awful 
spectacles,  give  confidence,  and  relieve  the  soul  from  these  feelings 

1  Vol.  i.  p.  197. 
40 


626  INTRODUCTION. 

of  terror  which  had  seized  on  it  for  a  time.  All  the  beauties  of 
the  Scripture  are  reunited  in  this  book :  all  that  is  most  affecting, 
most  striking,  most  grand  in  the  law  and  in  the  prophets,  receives 
here  new  splendour,  and  passes  before  our  eyes  to  fill  us  with  the 
consolations  and  graces  of  all  ages.  This  is  one  of  the  characters 
of  this  admirable  prophecy  :  '  The  Lord  God  of  the  holy  prophets  ;' 
or,  as  the  Vulgate  has  it :  '  The  Lord  God  of  the  spirits  of  the 
prophets,  sent  His  angel  to  show  His  servants  the  things  which 
must  be  done  shortly,'  (Apoc.  xxii.  6 :)  which  gives  us  to  under- 
stand, that  God,  who  inspired  all  the  prophets,  revived  their 
spirit  in  St.  John,  in  order  to  consecrate  anew  to  Jesus  Christ, 
and  His  Church  all  that  had  been  at  any  time  communicated  by 
prophetic  inspiration," 


THE  APOCALYPSE 
OF    BLESSED    JOHN    THE    APOSTLE/ 


CHAPTER  I. 

John  being  banished  to  the  isle  of  Patmos  is  ordered  to  record  the  things  which  he  saw, 
for  the  seven  churches  of  Asia,  represented  by  seven  candlesticks,  which  he  saw  around 
the  Son  of  Man.     He  points  out  the  manner  in  which  He  was  made  manifest  to  him. 

1.  The  Revelation  of  Jesus  Chkist,  which  God  gave  to  Him 
to  make  known  to  His  servants,  the  things  which  must  shortly 
come  to  pass ;  and  signified,  sending  by  His  angel  to  His  servant 
John, 

2.  Who  hath  testified  to  the  word  of  God,^  and  the  testimony 
of  Jesus  Christ,^  whatsoever  things  he  hath  seen.'' 

3.  Blessed  is  he  who  readeth  and  heareth  the  words  of  this 
prophecy  :^  and  keepeth  the  things  which  are  written  in  it :  for 
the  time  is  at  hand.^ 

4.  John  to  the  seven  churches,  which  are  in  Asia.^     Grace  to 


'  G.  P.  "the  divine."  This  title  is  said  to  have  originated  in  Alexandria,  and 
to  have  been  given,  because  the  apostle  specially  testified  to  the  sublime  myste- 
ries of  religion. 

2  The  revealed  word,  or  the  Divine  Person. 

"  His  revelation — or  His  doctrine  and  life. 

*  John  was  an  eye-witness. 

5  Blessings  fall  on  all  who  receive  the  prophetic  announcements  with  confiding 
faith.  Although  to  understand  them  thoroughly,  an  extraordinary  illumination 
of  the  Divine  Spirit  is  necessary,  yet  much  edification  can  be  derived  from  the 
obvious  meaning  of  some,  and  from  the  general  tendency  of  others. 

^  Several  of  these  predictions  were  soon  to  be  verified,  although  some  of  them 
may  not  be  fully  accomplished  until  the  close  of  time. 

''  Minor. 


628  THE    APOCALYPSE    OF    JOHN. 

you,  and  peace  from   Him  who  is,  and  who  was,  and  who  is  to 
come  :^  and  from  the  seven  spirits,  who  are  before  His  throne '} 

5.  And  from  Jesus  Christ,  who  is  a  faithful  witness,  the  first- 
born of  the  dead,^  and  the  prince  of  the  kings  of  the  earth :  who 
hath  loved  us,  and  washed  us  from  our  sins  in  His  blood,'* 

6.  And  hath  made  us  a  kingdom,^  and  priests  to  His  God  and 
Father :  to  Him  glory  and  empire  for  ever  and  ever.  Amen. 

7.  Behold,  He  cometh  with  the  clouds,^  and  every  eye  shall  see 
Him,  and  they  who  pierced  Him.''  And  all  the  tribes  of  the  earth 
shall  waiP  over  Him.     Yea  :  Amen. 

8.  I  am  the  A  and  the  n,^  the  beginning  and  the  end,^°  saith  the 
Lord  God :"  who  is,  and  who  was,  and  who  is  to  come,  the 
Almighty. 

9.  I  John,  your  brother,  and  partner  in  the  tribulation,  and 
kingdom,  and  patience  in^  Christ  Jesus  :  was  in  the  isle,  which 
is  called  Patmos^^  for  the  word  of  God,  and^^  the  testimony  of 
Jesus :" 


'  The  Eternal  is  thus  described  as  present  to  all  time  past,  present,  and  to 
come.     Exod.  iii.  14. 

2  The  number  seven  is  often  put  indefinitely :  however,  it  seems  here  to  be 
taken  with  precision. 

3  1  Cor.  XV.  20  ;  Coloss.  i.  18. 

4  Hebr.  ix.  14 ;  1  Peter  i.  19 ;  1  John  i.  7. 

5  G.  P.  "kings."  The  Alexandrian  and  Ephrem  manuscripts  have  the  Vul- 
gate reading,  which  is  now  received  by  critics.  The  common  reading  was  pro- 
bably adopted  by  way  of  explanation. 

6  Isaiah  iii.  13  ;  Matt.  xxiv.  30  ;  Jude  14. 

"^  Those  who  crucified  Him  shall  see  Him  in  glory. 

^  Striking  their  breasts  as  mourners. 

9  Isaiah  xli.  4;  xliv.  6;  xlviii.  12  ;  infra  xxi.  6;  xxii.  13. 

'°  Critics  regard  this  as  an  explanation  added  to  the  text.  The  words  are 
wanting  in  the  chief  manuscripts. 

"  G.  P.  omit  God.  This  is  now  inserted  by  critics  on  the  authority  of  the  chief 
manuscripts,  and  the  Syriac  and  Arabic  versions. 

1^  G.  P.  "of."  The  three  chief  manuscripts  have  "in."  The  apostle  shared 
with  the  faithful  in  the  endurance  of  persecution,  as  also  in  the  kingly  dignity  of 
the  Christian  calling,  and  the  grace  of  suffering.  All  these  were  in  Christ, 
through  His  grace  and  goodness. 

'3  This  island,  south  of  Samos,  in  the  archipelago,  was  used  by  the  Roman 
emperors  as  a  place  of  banishment.  St.  John  had  been  banished  thither  by 
Domitian. 

"  G.  P.  "for:"  which,  however,  is  omitted  in  the  Alexandrian  and  Ephrem 
manuscripts. 

•5  The  testimony  which  he  bore  to  Jesus. 


THE    APOCALYPSE    OF    JOHN.  629 

10.  I  was  in  spirit^  on  the  Lord's  clay,^  and  I  heard  behind  me 
a  great  voice^  as  of  a  trumpet, 

11.  Saying  :*  What  thou  seest,  write  in  a  book :  and  send  to 
the  seven^  churches,  which  are  in  Asia,  to  Ephesus,  and  to  Smyrna, 
and  to  Pergamus,  and  to  Thyatira,  and  to  Sardis,  and  to  Phila- 
delphia, and  to  Laodicea : 

12.  And  I  turned  to  see  the  voice,^  which  spake  with  me :  and 
being  turned  I  saw  seven  golden  candlesticks : 

13.  And  in  the  midst  of  the  seven  golden  candlesticks,  one  like 
to  the  Son  of  Man,  clothed  with  a  long  garment,^  and  girt  about 
the  breasts  with  a  golden  girdle  : 

14.  And  His  head,  and  hairs  were  white  as  white  wool,  and  as 
snow,  and  His  eyes  toere  as  a  flame  of  fire.^ 

15.  And  His  feet  like  fine  brass,  as  in  a  burning  fire,^  and  His 
voice  as  the  sound  of  many  waters : 

16.  And  He  had  seven  stars  in  His  right  hand  :  and  out  of  His 
mouth  a  sharp  two-edged  sword  came :  and  His  face  shincth  like 
the  sun  in  his  power.  ^° 

17.  And  when  I  had  seen  Him,  I  fell  at  his  feet  as  dead :  And 
He  laid  His  right  hand  on  me,  saying :  Fear  not :  I  am  the  first," 
and  the  last, 

18.  And  the  living,^^  and  I  was  dead,  and  behold  I  am  living 
for  ever  and  ever,^^  and  I  have  the  keys  of  death  and  of  hell." 


'  Divinely  transported. 

^  The  first  day  of  the  week  was  so  called,  being  specially  consecrated  by  the 
apostles  to  public  worship  in  honour  of  the  resurrection  of  our  Lord. 

3  Sound. 

*  G.  P.  "I  am  Alpha  and  Omega,  the  first  and  the  last."  Th«e  words  are 
all  expunged  by  modern  critics.  They  are  not  in  the  Syriac  version,  or  in  the 
ancient  manuscripts. 

5  G.  P.  omit  the  number,  which,  however,  is  found  in  the  ancient  manuscripts, 
and  in  the  Syriac  and  two  Arabic  versions. 

^  The  person  speaking. 

■^  A  long  tunic,  such  as  priests  wore. 

8  Piercing,  sparkling. 

3  G.  P.  "  as  if  they  burned  in  afurnace."  The  Alexandrian  and  Ephrem  manu- 
scripts have  the  genitive  case,  and  the  versions  generally  support  the  Vulgate. 

1"  Splendour.     The  whole  appearance  was  that  of  splendour  and  power. 

"  Isaiah  xli.  4;  xliv.  6;  xlviii.  12  ;  infra  xxii.  13. 

'2  He  who  lives. 

'*  G.  P.  add:  "Amen."  This  is  now  omitted.  It  is  not  found  in  the  Alex- 
andrian manuscript. 

'''  Sovereign  control  is  denoted  by  the  keys — the  power  over  life  and  death.  The 


630  THE    APOCALYPSE    OF    JOHN. 

19.  Write  therefore,^  the  things  which  thou  hast  seen,  and 
which  must  take  place  hereafter. 

20.  The  mystery  of  the  seven  stars,  which  thou  hast  seen  in  My 
right  hand,  and  the  seven  golden  candlesticks :  the  seven  stars 
are  the  angels^  of  the  seven  churches :  and  the  seven  candlesticks^ 
are  the  seven  churches. 


CHAPTER  11. 

John  is  ordered  to  write  various  things  to  the  churches  of  Ephesus,  Smyrna,  Pergamus, 
and  Thyatira ;  praising  those  tvho  had  not  received  the  doctrine  of  the  Nicolaites,  and 
recalling  others  to  penance  hy  threats :  detesting  the  tepid,  and  promising  rewards  to 
the  victor. 

1.  To  the  angeP  of  the  Church  of  Ephesus  write :  These  things 
saith  He  who  holdeth  the  seven  stars  in  His  right  hand,  Avho 
walketh  in  the  midst  of  the  seven  golden  candlesticks  :* 

2.  I  know  thy  works,  and^  labour :  and  thy  patience,  and  that . 
thou  canst  not  bear  the  wicked :  and  thou  hast  tried  those  who 
say  that  they  are  apostles,  and  are  not :  and  thou  hast  found  them 
liars.'^ 


words  are  in  inverted  order  in  G.  P.,  but  the  Alexandrian  manuscript  has  the 
order  of  the  Vulgate,  which  is  now  received. 

'  G.  P.  omit  this  particle,  which  is  now  generally  received.  It  is  found  in  the 
Alexandriantind  Ephrem  manuscripts,  and  in  the  Syriac  version. 

2  Bishops,  who  are  messengers  of  God,  and  lights  to  guide  others. 

3  G.  P.  "  which  thou  sawest."  This  clause  is  now  omitted,  it  being  wanting 
in  the  three  chief  manuscripts. 

*  The  prophet  Malachy  declares  that  the  priest  is  the  angel,  that  is,  the  mes- 
senger, of  the  Lord  of  hosts.  Mai.  ii.  7.  This  term  is  here  applied  to  the  ruler 
of  each  local  church.  ,Ea6h  bishop  was  a  messenger  of  Christ.  He  is  here 
addressed  as  the  representative  of  his  flock,  whose  defects  or  good  works  are  par- 
ticularly stated.     Timothy  is  believed  to  be  here  meant. 

5  Christ  here  describes  Himself  as  He  appeared  in  vision.  His  care  and  pro- 
tection of  the  rulers  of  the  seven  churches  are  represented  by  His  holding  in  His 
hand  seven  stars,  emblems  of  those  rulers,  who  were  as  lights  in  the  spiritual 
firmament. 

6  G.  P.  '<thy."  The  preposition  is  omitted  in  the  Alexandrian  and  Ephrem 
manuscripts. 

■'  False  pretendants  to  the  title  of  disciples  and  followers  of  the  apostles. 


THE    APOCALYPSE    OF    JOHN.  631 

3.  And  thou^  hast  patience,  and  thou  hast  endured^  for  My 
name,  and  thou  hast  not  fainted. 

4.  But  I  have  against  thee,  that  thou  hast  forsaken  thy  first 
love.^ 

5.  Be  mindful,  therefore,  whence  thou  art  fallen :  and  do 
penance,  and  perform  the  first  works :  else,  I  come  to  thee,'*  and  I 
will  move  thy  candlestick  out  of  its  place,^  except  thou  do  penance. 

6.  But  thou  hast  this,^  that  thou  hatest  the  deeds  of  the  Nico- 
laites,^  which  I  also  hate. 

7.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches  :^  To  him  who  overcometh,^  I  will  give  to  eat  of  the  tree 
of  life,  which  is  in  the  paradise  of  my  God.^° 

8.  And  to  the  angel  of  the  Church  of"  Smyrna  write:  These 
things  saith  the  First  and  the  Last,  who  was  dead,  and  is  alive. 

9.  I  know  thy^^  tribulation,  and  thy  poverty,  but  thou  art  rich,^^ 
and  art  slandered"  by  those  who  say  that  they  are  Jews,  and  they 
are  not,  but  they  are  a  synagogue  of  Satan  :^^ 

10.  Fear  none  of  these  things,  which  thou  shalt  suffer.  Behold 
the  devil  shall  cast  some  of  you  into  prison,  that  ye  may  be  tried  :^^ 


'  G.  P.  "hast  borne,  and." 

2  G.  P.  "laboured."     Baumgarten-Crusius  adopts  the  Vulgate  reading  of  this 
verse,  which  is  conformable  to  the  Alexandrian  and  Ephrem  manuscripts. 
''  Thy  original  fervour. 

*  G.  P.  "  quickly."     The  same  manuscripts  omit  this  adverb. 
^  This  is  a  figure  of  the  extinction  of  faith,  or  the  overthrow  of  an  episcopal 
see,  or  of  the  transfer  of  the  episcopal  authority  to  another. 
^  In  thy  favour. 

^  A  sect  remarkable  for  licentious  principles  and  practices.    They  claimed  the 
deacon  Nicolas  for  their  author  ;  but  many  think  that  this  had  no  other  founda- 
tion than  an  equivocal  expression. 
^  This  is  meant  to  excite  attention. 
9  In  the  spiritual  contest. 

10  Allusion  is  made  to  the  tree  which  was  in  paradise.     It  was  a  symbol  of 
eternal  life. 

"  G.   2/ui.vpvatm.      P.   "in  Smyrna."      The  Alexandrian   manuscript   has  the 
genitive.     St.  Polycarp  is  thought  to  be  the  prelate  who  is  here  addressed. 

12  G.  P.   "works  and."      These  words  are  wanting  in  the  Alexandrian  and 
Ephrem  manuscripts,  and  are  omitted  by  Lachmann. 
'*  Spiritually. 
'"  G.  P.  "the  blasphemy." 

15  These  sectaries  were  of  Jewish  origin,  and  aflFected  great  zeal  for  the  Mosaic 
ceremonies  ;  but  they  were  not  true  Jews,  faithful  to  the  spirit  of  Moses :  they 
were  rather  a  society  of  men  adverse  to  God's  counsels. 
'6  Tempted  to  apostacy. 


632  THE     APOCALYPSE     OP    JOHN. 

and  ye  will  have  tribulation  ten  days.-^     Be  faithful  unto  death, 
and  I  will  give  thee  the  crown  of  life. 

11.  Let  him  who  hath  an  ear  hear  what  the  Spirit  saith  to  the 
churches :  He  who  overcometh,  shall  not  be  hurt  by  the  second 
death.2 

12.  And  to  the  angel  of  the  Church  of  Pergamus  write  :  These 
things  saith  He  who  hath  the  sharp  two-edged  sword. ^ 

13.  I  know^  where  thou  dwellest,  where  is  the  throne  of  Satan  -J 
and  thou  boldest  fast  my  name,  and  thou  hast  not  denied  My  faith. 
And  in  those  days^  was  Antipas  My  faithful  witness,  who  was  slain 
among  you,  where  Satan  dwelleth. 

14.  But  I  have  a  few  things  against  thee,  that  thou  hast  there 
those  who  hold  the  doctrine  of  Balaam,^  who  taught  Balac  to  cast 
a  stumbling-block  before  the  children  of  Israel,  to  eat,^  and  to 
commit  fornication. 

15.  So  thou  hast  also  those  who  hold  the  doctrine  of  the  Nico- 
laites.^ 

16.  In  like  manner  do  penance :  if  not,  I  will  come  to  thee 
quickly,  and  I  will  fight  with  them  with  the  sword  of  My  mouth. ^° 

17.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches.  To  him  who  overcometh  I  will  give"  the  hidden  manna, 
and  I  will  give  him  a  white  stone  :^^  and  on  the  white  stone  a  new 
name  written,  which  no  one  knoweth,  unless  he  Avho  receiveth.^^ 

'  A  short  time. 

^  The  punishment  of  hell  is  called  a  second  death,  as  glory  is  termed  life.  The 
Jews  in  their  most  ancient  paraphrases  designate  the  punishment  of  the  soul  a 
second  death.  ^  The  image  of  avenging  power. 

*  G.  P.  "thy  works  and."  These  words  are  wanting  in  the  Alexandrian  and 
Ephrem  manuscripts.  ^  The  power  of  Satan  prevailed  there  at  that  time. 

^  G.  P.  "wherein."  The  Alexandrian  and  Ephrem  manuscripts  omit  the 
relative. 

^  Numbers  xxiv.  3 ;  xxv.  2.  The  principles  of  his  conduct  are  here  termed 
doctrine.  He  taught  Balac  to  throw  temptation  in  the  way  of  the  Israelites,  that 
they  might  apostatize  from  God.  *  G.  P.  "  things  sacrificed  unto  idols. 

^  G.  0  ///(Tw.  P.  "which  thing  I  hate."  The  Alexandrian  and  Ephrem  manu- 
scripts have  ofAoiaic,  which  is  read  in  connexion  with  the  words  that  follow,  as  in 
the  Vulgate.  It  may  have  the  force  of  a  mere  conjunction,  or  this  exhortation 
to  penance  may  be  taken  in  like  manner  as  similar  exhortations  already  given. 

'0  The  word  of  Christ,  like  a  piercing  sword,  penetrates  the  heart.    Heb.  iv.  12. 

"  G.  P.  "  to  eat  of."  This  is  expunged  by  critics  on  the  authority  of  manu- 
scripts generally. 

'2  It  was  usual  to  give  to  the  victors  in  the  games  a  white  stone,  with  an  inscrip- 
tion marking  the  prize  to  which  they  were  entitled.  Allusion  is  made  to  this 
usage.  13  This  signifies  the  high  value  of  the  heavenly  reward. 


THE     APOCALYPSE     OF    JOHN.  633 

18.  And  to  the  angel  of  the  Chm-ch  of  Thyath-a  write :  These 
things  saith  the  Son  of  God,  who  hath^  eyes  as  a  flame  of  fire,  and 
His  feet  like  fine  brass  : 

19.  I  know  thy  works,  and  thy  faith  and  charity,  and  thy 
ministry^  and  patience,^  and  thy  last  works  which  are  more  than 
the  former. 

•  20.  But  I  have  a  few  things  against  thee,  that  thou  sufferest 
the  woman  Jezabel,''  who  styleth  herself  a  prophetess,*  to  teach, 
and  to  seduce  My  servants,  to  commit  fornication,  and  to  eat  of 
things  offered  to  idols. 

21.  And  I  gave  her  time  to  do  penance  :"  and  she  is  not  willing 
to  repent  of  her  fornication. 

22  Behold  I  will  cast  her  into  a  bed :  and  those  who  commit 
adultery  with  her,  shall  be  in  very^  great  tribulation,  unless  they 
do  penance  for  their  works. 

23.  And  I  will  put  her  children  to  death,  and  all  the  churches 
shall  know  that  I  am  He  who  searcheth  the  reins  and  hearts  :^  and 
I  will  give  to  every  one  of  you  according  to  his  works.  But  to 
you  I  say, 

24.  And  to  the  others  who  are  at  Thyatira :  Whosoever  have 
not  this  doctrine,^  and  they  who  have  not  known  the  depths^°  of 
Satan,  as  they  say,"  I  will  put  on  you  no  other  burden. ^^ 

25.  Yet  that  which  ye  ha\;e,  hold  until  I  come.''^ 

26.  And  he  who  shall  overcome  and  keep  My  works  to  the  end, 
I  will  give  him  power  over  the  nations, 

'  G.  P.  "  His."     The  pronoun  is  wanting  in  the  Alexandrian  manuscript. 

2  This  may  be  referred  to  services  rendered  tt)  the  poor. 

3  The  order  of  words  observed  in  the  Vulgate,  which  differs  from  G.  P.,  is  sup- 
ported by  the  Alexandrian  and  Ephrem  manuscripts. 

*  Some  powerful  and  wicked  woman  like  Jezabel. 
5  She  affected  to  have  the  gift  of  prophecy. 

«  G.  P.  "  of  her  fornication  ;  and  she  repented  not."  The  Vulgate  reading  is 
conformable  to  the  best  manuscripts,  as  Baumgarten-Crusius  testifies.  I  have 
alternately  translated  the  Greek  term  "  repent"  and  "  do  penance,"  holding  both 
expressions  to  be  equivalent,  although  modern  usage  refers  the  latter  to  external 
acts  especially. 

■^  G.  P.  "into."     The  verb  "cast"  governs  them. 

*  1  Kings  xvi.  7  ;  Ps.  vii.  10 ;  Jerem.  xi.  20 ;  xvii.  10  ;  xx.  12. 

*  The  apostolic  doctrine. 

'0  His  deep  machinations  against  truth.  They  may  have  styled  them  depths 
as  of  profound  doctrines. 

"  As  they  allege,  to  excuse  themselves. 

'2  No  austere  injunction  in  punishment  for  their  errors  and  excesses. 

I''  The  faithful  are  exhorted  to  persevere. 


634'  THE    APOCALYPSE    OF    JOHN. 

27.  And  lie  shall  rule  them  with  an  iron  rod,  and  like  a  potter's 
vessel  thej  shall  be  broken.^ 

28.  As  I  also  received  from  My  Father :  and  I  will  give  him 
the  morning  star.^ 

29.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches. 


CHAPTER  III. 

He  is  ordered  to  write  to  the  churches  of  Sardis,  Philadelphia,  and  Laodicea,  recalling 
with  threats  to  penance  such  as  were  delinquent,  but  praising  others,  and  promising  a 
reward  to  him  who  overcomes :  saying  that  God  knocks  at  the  gate,  to  come  in  to 
him  who  may  open. 

1.  And  to  the  angel  of  the  Church  of  Sardis  write  :  These  things 
saith  He  who  hath  the  seven  spirits  of  God,^  and  the  seven  stars : 
I  know  thy  works,  that  thou  hast  a  name,  that  thou  livest,  and 
thou  art  dead. 

2.  Be  watchful  and  strengthen  the  other  things  which  were"* 
ready  to  die.     For  I  do  not  find  thy  works  fulP  before  My^  God. 

3.  Bear  in  mind  therefore  how  thou  hast  received,  and  heard,^ 
and  observe,^  and  repent.  If  then  thou  watch  not,  I  will  come  to 
thee  as  a  thief,  and  thou  shalt  not  know  at  what  hour  I  will  come 
to  thee.^ 

4.  But^°  thou  hast  a  few  names"  in  Sardis,  who  have  not  defiled 


'  The  true  follower  of  Christ  shared  with  Him  in  the  overthrow  of  idolatry, 
and  the  establishment  of  His  kingdom :  but  especially  in  glory  after  death. 

2  Make  him  like  the  morning  star.  It  is  a  Hebraism,  Christ  is  styled  the 
morning  star.     He  makes  His  disciple  like  Himself. 

^  Waiting  on  Him. 

^  G.  P.  "  are."  The  Alexandrian  and  Ephrem  manuscripts  have  the  imperfect 
tense. 

6  Perfect. 

^  The  same  manuscripts  have  the  pronoun,  which  is  wanting  in  G.  P.  Christ 
in  many  places  calls  His  Father  in  this  affectionate  and  reverential  manner. 

7  The  Gospel  truths. 

^  Attend  to  reduce  them  to  practice. 

9  1  Thess.  v.  2 ;  2  Peter  iii.  10 ;  infra  xvi.  15. 

'0  This  is  omitted  in  G.  P.,  but  found  in  the  above-quoted  manuscripts. 
'1  G.  P.  "  even."     This  is  now  rejected. 


THE    APOCALYPSE    OF    JOHN.  635 

their  garments  :^  and  they  shall  walk  with  me  in  white,  because 
they  are  worthy. 

5.  He  who  shall  overcome,^  shall  be  thus  clothed  with  white 
robes,  and  I  will  not  blot  out  his  name  from  the  book  of  life,  and 
I  will  own  his  name  before  My  Father,  and  before  His  angels. 

6.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches. 

7.  And  to  the  angel  of  the  Church  of  Philadelphia  write  :  These 
things  saith  the  Holy  and  True  One,  who  hath  the  key  of  David  :^ 
who  openeth  and  no  man  shutteth  ;■*  shutteth,  and  no  man  openeth. 

8.  I  know  thy  works.  Behold  I  have  given  before  thee  an  open 
door,^  which  no  man  can  shut,  because  thou  hast  a  little  strength, 
and  thou  hast  kept  My  word,  and  thou  hast  not  denied  My  name. 

9.  Behold,  I  will  give^  of  the  synagogue  of  Satan,  who  say  that 
they  are  Jews,  and  they  are  not,  but  they  lie.  Behold  I  will  make 
them  come  and  adore  before  thy  feet,^  and  they  shall  know  that  I 
have  loved  thee : 

10.  Because  thou  hast  kept  the  word  of  My  patience,^  and  I 
will  keep  thee  from  the  hour  of  temptation,  which  is  to  come  on 
the  whole  world,  to  try  those  who  dwell  on  earth.^ 

11.  Behold  I  come  quickly  :  hold  what  thou  hast,^°  that  no  man 
may  take  thy  crown. 

12.  Him  that  shall  overcome,  I  will  make  a  pillar  in  the  temple 
of  My"  God,  and  he  shall  not  go  out  any  more  :  and  I  will  write 


I  By  idolatry,  or  licentiousness. 

*  P.  "the  same:"  ovroc  The  reading  of  the  aboye  manuscripts,  and  of  the 
Syriac,  Arabic,  and  most  versions,  is  conformable  to  the  Vulgate  ovtu;,  which  is 
approved  of  by  Baumgarten-Crusius. 

3  Supreme  power  over  the  people  of  God.     Isaiah  xxii.  22. 

*  Job  xii.  14.     His  absolute  control  is  expressed  by  these  words. 

5  G.  P.  "and."  The  Vulgate  reading  is  received  by  critics  on  the  authority 
of  the  above  manuscripts. 

6  Lit.  give.  This  verb  is  equivalent  to  cause  or  do.  It  here  corresponds  with 
"make"  in  the  latter  part  of  the  sentence. 

^  That  homage  which  they  were  to  render  to  the  ruler  of  the  Church  was  ulti- 
mately referred  to  God.     They  worshipped  conformably  to  his  teaching. 

8  Kept  My  word  in  patience — patiently  endured  all  things  in  hope. 

9  This  is  a  promise  of  protection  in  the  midst  of  the  extreme  persecution,  which 
was  to  be  universal. 

1°  Persevere. 

II  An  ornament  and  support.  In  reward  of  his  perseverance,  he  is  to  be  solidly 
established  in  God  for  ever. 


636  THE     APOCALYPSE     OF    JOHN. 

on  him^  the  name  of  My  God,  and  the  name  of  the  city  of  My 
God,  the  new  Jerusalem,  which  cometh  down  out  of  heaven  from 
My  God,  and  My  new  name.^ 

13.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches. 

14.  And  to  the  angel  of  the  Church  of  Laodicea,^  write  :  These 
things  saith :  The  Amen,''  the  faithful  and  true  witness,  who  is  the 
beginning  of  the  creation  of  God.^ 

15.  I  know  thy  works,  that  thou  art  neither  cold  nor  hot :  I 
would  thou  wert  cold  or  hot.^ 

16.  But  because  thou  art  lukewarm,  and  neither  cold  nor  hot, 
I  will  begin  to  vomit  thee  out  of  My  mouth.'' 

17.  Because  thou  sayest :  that  I  am  rich,  and  have  grown 
wealthy,  and  I  have  need  of  nothing  :  and  thou  knowest  not  that 
thou  art  wretched,  and  miserable,  and  poor,  and  blind,  and  naked.^ 

18.  I  counsel  thee  to  buy  from  Me  gold  purified  by  fire,^  that 
thou  mayest  be  rich,  and  mayest  be  clothed  with  white  robes  and 
the  shame  of  thy  nakedness  may  not  appear, ^°  and  to  anoint"  thy 
eyes  with  eye-salve,  that  thou  mayest  see. 

19.  Those  whom  I  love,  I  rebuke  and  chastise.^^  Be  zealous, 
therefore,  and  do  penance. 

'  Pillars  usually  had  inscriptions. 

2  Messiah. 

3  G.  P.  "  of  the  Laodiceans."  The  Vulgate  reading  is  adopted  by  critics  on 
the  authority  of  the  two  manuscripts  already  quoted. 

■•  John  xiv.  6.  The  Hebrew  term  here  employed  is  explained  by  the  terms 
which  follow. 

5  The  principal  creature.  This  is  understood  of  Christ  in  His  human  nature. 
His  humanity  was  not  created  before  all  things,  but  it  was  the  primary  object 
of  the  Divine  counsels. 

^  This  indicates  that  a  state  of  tepidity  and  indifference  is  highly  displeasing 
to  God — in  some  respect  more  so  than  positive  delinquency,  for  which  the  violence 
of  temptation  may  furnish  some  extenuation.  Sincerity  in  opposing  the  true 
religion  may  plead  the  excuse  of  some,  whilst  indifference  is  without  excuse. 

'  This  figurative  expression  alludes  to  vomiting  produced  by  drinking  water 
somewhat  warm,  and  is  employed  to  mark  the  rejection  and  condemnation  of 
those  who  are  indifferent.  Apostacy  from  the  faith  is  often  the  result  of  tepidity 
and  of  a  careless  life. 

^  The  blindness  and  illusion  of  sinners  are  great. 

^  To  practise  pure  and  perfect  virtue,  which  is  to  be  richly  rewarded. 

'"  That  your  past  sins  may  not  cover  you  with  shame. 

"  G.  P.  have  the  imperative,  but  the  manuscripts  before  cited  have  the  infini- 
tive mood. 

'2  Prov.  iii.  12  ;   Heb.  xii.  6. 


THE    APOCALYPSE    OF    JOHN.  637 

20.  Behold  I  stand  at  the  gate,  and  knock :  if  any  man  hear 
My  voice,  and  open  the  gate  to  Me,^  I  will  come  in  to  him,  and 
sup  with  him,  and  he  with  Me.^ 

21.  To  him  who  shall  overcome,  I  will  give  to  sit  with  Me  on 
My  throne,^  as  I  also  have  overcome,  and  I  am  set  down  with  My 
Father  on  His  throne. 

22.  Let  him  who  hath  an  ear,  hear  what  the  Spirit  saith  to  the 
churches. 


CHAPTER  IV. 

A  gate  being  opened  in  heaven,  he  sees  07ie  sitting  on  a  throne,  and  around  him  ttoenty- 
four  ancients  seated:  and  four  animals  which  he  here  describes,  which  constantly,  in 
unison  with  the  twenty-four  ancients,  glorified  Him  who  sat  on  the  throne. 

1.  After  these  things  I  looked :  and  behold  a  gate  was  opened 
in  heaven,'*  and  the  first  voice,  which  I  heard  as  of  a  trumpet, 
speaking  with  me,  saying :  Come  up  hither,  and  I  will  show  thee 
the  things  which  must  be  hereafter. 

2.  And  immediately  I  was  in  spirit :  and  behold  a  throne  was 
set  in  heaven,  and  on  the  throne  one  was  sitting.^ 

3.  And  He  who  sat  was  like  in  sight  to  a  jasper,  and  sardine 
stone  f  and  a  rainbow  was  around  the  throne,  like  in  sight  to  an 
emerald.^ 

4.  And  round  about  the  throne  ivere  twenty-four  thrones :  and 
on  the  thrones^  twenty-four  ancients  loei'e  sitting,  clothed  with 
white  robes,  and  having^  golden  crowns  on  their  heads  :^° 

1  G.  P.  omit  the  pronoun. 

2  A  banquet  is  expressive  of  enjoyment  and  familiarity. 

3  The  saints  share  the  glory  of  Christ. 

*  This  was  to  give  the  sacred  seer  an  insight  into  the  glory  of  Christ  reigning 
with  the  Father. 

5  God  had  thus  manifested  Himself  to  Isaiah,  ch.  vi.,  and  to  Ezekiel,  ch.  i. 

6  The  green  and  red  colours  of  these  stones  were  emblematic  of  the  unchange- 
ableness  and  justice  of  the  Deity. 

■^  The  rainbow  was  a  token  of  peace  and  reconciliation. 

8  G.  P.  "I  saw."  This  is  now  omitted,  it  being  wanting  in  the  Alexandrian 
manuscript. 

9  G.  P.  "they  had."     This  is  also  omitted  on  the  same  authority. 

'0  These  may  be  distinguished  saints  of  the  Old  and  New  Dispensations,  the  chief 
patriarchs,  and  the  apostles.     John  was,  of  course,  not  of  the  number. 


638  THE    APOCALYPSE    OF    JOHN. 

5.  And  from  the  throne  came  forth  lightnings,  and  voices,  and 
thunders,^  and  before  the  throne  seven  lamps^  ivere  burning,  which 
are  the  seven  spirits  of  God.^ 

6.  And  in  the  sight  of  the  throne  there  was  as''  a  sea  of  glass 
like  crystal  -J  and  in  the  midst  of  the  throne,  and  round  about  the 
throne  there  were  four  animals  full  of  eyes  before  and  behind.^ 

7.  And  the  first  animal  was  like  a  lion/  and  the  second  animal 
like  a  calf,^  and  the  third  animal  having  the  face  as  of  a  man,^ 
and  the  fourth  animal  ivas  like  an  eagle  flying.^" 

8.  And  the  four  animals  had  each  of  them  six  wings :"  and 
round  about  and  within  they  are  full  of  eyes ;  and  they  rested  not 
day  and  night  saying :  Holy,  Holy,  Holy,^^  Lord  God  the  Al- 
mighty, who  was,  and  who  is,  and  who  is  to  come. 

9.  And  when  these  animals  gave  glory,  and  honour,  and  thanks, 
to  Him  sitting  on  the  throne,  living  for  ever  and  ever, 

10.  The  twenty-four  ancients  fell  before  Him  sitting  on  the 
throne,  and  they  adored  Him  who  liveth  for  ever  and  ever,  and 
they  laid  their  crowns  before  the  throne,  saying : 


'  G.  P.  invert  the  order  of  the  last  two  terms,  which  are  placed  by  Baumgarten- 
Crusius  conformably  to  the  Vulgate.  Lightning  and  thunder  are  usual  symbols 
of  Divine  majesty  and  vengeance. 

2G.  P.  '<  of  fire." 

^  The  lamps  were  symbols  of  angelic  spirits,  always  bi-illiant  and  ardent.  There 
is  an  allusion  to  the  candlestick  with  seven  branches,  which  was  in  the  temple. 

*  G.  P.  omit  this  particle,  which  is  now  inserted  by  critics,  on  the  authority  of 
the  Alexandrian  manuscript,  the  Syriac  and  two  Arabic  versions. 

5  The  appearance  of  the  heavens  was  like  a  sea  of  crystal,  placid  and  trans- 
parent. 

^  These  are  generally  thought  to  represent  the  sacred  evangelists,  who  are 
vigilant  and  enlightened.  Their  prophetic  vision,  as  well  as  their  historic  know- 
ledge, may  be  symbolized  by  their  eyes  before  and  behind. 

'  St.  Mark,  whose  Gospel  begins  with  the  preaching  of  John,  is  likened  to  a 
lion — his  voice  resounding  in  the  desert. 

^  St.  Luke  treats  of  the  priesthood  of  Zachary  in  the  commencement  of  his 
Gospel,  and  is  thought  to  be  symbolized  by  the  calf,  which  was  offered  in  sacri- 
fice. 

3  G.  P.  "  as  a  man."  The  Vulgate  is  conformable  to  the  Alexandrian  manu- 
script. St.  Matthew  gives  the  genealogy  of  Christ,  and  his  human  career,  and 
may  be  represented  by  this  animal. 

•■^  The  sublimity  of  the  Gospel  of  St.  John,  who  at  once  soars  to  the  bosom  of 
the  Deity,  has  obtained  for  him  the  title  of  eagle. 

'•  The  wings,  three  on  each  side,  may  denote  the  rapid  diffusion  of  the  Gospel 
truth.  The  resemblance  with  the  descriptions  in  Isaiah  and  Ezekiel  is  striking. 

'2  Isaiah  vi.  3. 


THE    APOCALYPSE    OF    JOHN.  639 

11.  Thou  art  worthy,  0  Lord  our  God,  to  receive  glory  and 
honour,  and  power,  because  Thou  hast  created  all  things,  and  they 
existed^  and  were  created  for  Thy  will. 


CHAPTER  V. 

When  John  wept  because  no  one  could  open  the  book  sealed  with  seven  seals,  the  Lamb 
who  loas  first  slain  opened  it :  on  which  the  four  animals  and  twenty-four  ancients, 
with  a  numberless  multitude  of  angels,  and  all  creation,  glorified  Him  greatly. 

1.  And  I  saw  in  the  right  hand  of  Him  who  sat  on  the  throne, 
a  book  written  within  and  without,^  sealed  with  seven  seals.^ 

2.  And  I  saw  a  strong  angel"*  proclaiming  with  a  loud  voice  : 
Who  is  worthy  to  open  the  book,  and  loose  its  seals  ? 

3.  And  no  one  neither  in  heaven,  nor  on  earth,  nor  under  the 
earth,  could  open  the  book,  nor  look  on  it.^ 

4.  And  I  wept  much,  because  no  one  was  found  worthy  to  open*^ 
the  book,  nor  to  look  on  it. 

5.  And  one  of  the  ancients  said  to  me :  Weep  not :  behold  the 
lion  of  the  tribe  of  Juda,  the  root  of  David,  hath  succeeded^  to  open 
the  book,  and  loose  the  seven  seals  thereof. 

6.  And  I  looked :  and  behold  in  the  midst  of  the  throne,  and  of 
the  four  animals,  and  in  the  midst  of  the  ancients,  a  Lamb  stand- 


'  G.  P.  "are:"  but  the  imperfect  is  read  in  the  Alexandrian  and  Vatican 
manuscript,  and  adopted  by  Baumgarten-Crusius.  This  doxology  is  expressive 
of  the  perfections  of  God  the  Creator,  who  of  Himself  is  strictly  entitled  to  the 
homage  and  praise  of  His  creatures.  He  has  in  Himself  all  glory — He  is  all 
powerful ;  and  no  one  can  add  anything  to  His  power  or  happiness.  The  glorified 
spirits  acknowledge  with  deep  awe  His  sanctity  and  majesty. 

2  G.  P.  "  on  the  back  side."  The  Vulgate  reading  is  found  in  many  manu- 
scripts. The  writing  on  both  sides  of  the  parchment  indicates  the  voluminous 
contents,  since  it  was  usual  to  write  only  on  one  side. 

3  The  mysterious  character  of  the  contents  is  intimated  by  the  numerous  seals, 
rendering  it  difficult  to  arrive  at  the  knowledge  of  the  contents. 

■*  The  strength  of  the  angel  and  loudness  of  the  voice  express  the  solemnity 
of  the  announcement. 

5  The  splendour  of  the  volume  dazzled  the  beholder. 

6  G.  P.  "and  read."  The  Vatican  manuscript  has  not  these  words,  which 
are  omitted  by  critics  generally. 

■^  Lit.  "conquered." 


640  THE    APOCALYPSE     OF    JOHN. 

ing  as  if  slain, ^  having  seven  horns  and  seven  eyes,  which  are  the 
seven  spirits  of  God,  sent  forth  into  all  the  earth.^ 

7.  And  He  came,  and  took  the  book  out  of  the  right  hand  of 
Him  who  sat  on  the  throne. 

8.  And  when  He  had  opened  the  hook,  the  four  animals  and 
twenty-four  ancients  fell  down  before  the  Lamb,  having  every  one 
harps  and  golden  vials  full  of  odours,  which  are  the  prayers  of  the 
saints  :^ 

9.  And  they  sang  a  new^  canticle,  saying :  Thou  art  worthy,  0 
Lord,*  to  take  the  book,  and  to  open  the  seals  thereof,  because 
Thou  wast  slain,  and  Thou  hast  redeemed  us  to  God  in  Thy  blood 
out  of  every  tribe,  and  tongue,  and  people,  and  nation  ; 

10.  And  Thou  hast  made  us  a  kingdom^  and  priests  to  our  God ; 
and  we  shall  reign  on  the  earth.'' 

11.  And  I  beheld,  and  heard  the  voice  of  many  angels  round 
about  the  throne,  and  of  the  animals,  and  of  the  ancients,  and  the 
number  of  them  was  thousands  of  thousands,^ 

12.  Saying  with  a  loud  voice :  The  Lamb  who  was  slain,  is 
worthy  to  receive  power  and  Divinity,^  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  praise. 

13.  And  every  creature  which  is  in  heaven,  and  on  earth,  and 
under  the  earth,  and  those  which  are  in  the  sea,  and  which  are  in 
it,^°  I  heard  all  saying :  To  Him  who  sitteth  on  the  throne,  and  to 


1  The  Lamb  stood  before  the  throne,  bearing  the  marks  of  the  death  which 
he  had  undergone ;  wounded  and  besmeared  with  blood. 

2  The  angels — ministers  of  religion — sent  from  God  throughout  the  whole 
earth,  to  spread  the  glory  of  Christ,  are  represented  by  seven  horns,  emblems 
of  power,  and  seven  eyes,  emblems  of  vigilance. 

3  The  prayers  of  the  saints  on  earth  are  presented  to  God  by  the  spirits  who 
surround  His  throne. 

*  The  sweetness  of  their  praise  is  indicated  by  this  epithet. 

s  G.  P.  omit  "Lord,"  which  is  not  found  in  the  text. 

^  G.  P.  "  kings."  All  the  elect  enjoy  a  dignity  greater  than  that  of  the  princes 
of  the  earth,  since  grace  raises  them  to  a  high  elevation.  They  share  in  the 
priesthood  of  Christ. 

■^  The  prevalence  of  the  Gospel  is  the  reign  of  Christ  and  His  saints  on  earth. 
This  is  but  partial,  whilst  the  human  passions  prove  so  violent ;  but  there  is  no 
reason  to  expect,  under  the  most  favourable  circumstances,  undisturbed  peace. 

8  Dan.  vi.  10. 

^  G.  P.  "riches."     Possibly  the  Vulgate  had:  divitias. 

">  G.  P.  "in  them."  Those  rational  creatures  of  God  which  might  be  on  the 
sea  or  elsewhere. 


THE    APOCALYPSE    OF    JOHN.  641 

the  Laiiffb,  praise,  and  honour,  and  glory,  and  pOwer,  for  ever  and 
ever. 

14.  And  the  four  animals  said :  Amen.^  And  the  twenty-four 
ancients  fell  on  their  faces,  and  adored  Him  who  liveth  for  ever 
and  ever. 


CHAPTER  VI. 

The  four  seals  being  opened,  various  effects  against  the  earth  ensue:  on  the  opening  of 
the  fifth  seal,  the  souls  of  the  martyrs  ask  that  the  fudgment  should  be  hastened :  on 
the  opening  of  the  sixth,  the  signs  of  the  future  judgment  are  pointed  out. 

1.  And  I  saw,  that^  the  Lamb  had  opened  one  of  the  seven^ 
seals,  and  I  heard  one  of  the  four  animals,  saying,  as  with  a  voice 
of  thunder  :  Come  and  see. 

2.  And  I  looked :  and  behold  a  white  horse :  and  He  who  sat 
upon  it  had  a  bow,  and  a  crown  was  given  Him,  and  He  went  forth 
conquering,  that  He  might  conquer.^ 

3.  And  when  He  had  opened  the  second  seal,  I  heard  the  second 
animal,  saying :  Come  and  see. 

4.  And  another  red  horse  went  forth :  and  to  him  who  sat 
thereon,  it  was  given  to  take  away  peace  from  t*he  earth,  and  that 
they  should  slay  one  another,  and  a  great  sword  was  given  to  him.* 

5.  And  when  He  had  opened  the  third  seal,  I  heard  the  third 
animal,  saying  :  Come  and  see.  And  behold  a  black  horse  :^  and 
he  who  sat  upon  it  had  a  pair  of  balances  in  his  hand. 

6.  And  I  heard  as'  a  voice  in  the  midst  of  the  four  animals, 

'  So  be  it.  This  is  an  acknowledgment  that  Christ  should  receive  the  same 
homage  as  the  Father,  since  He  is  adored  by  the  sublimest  spirits  of  the  heavenly- 
court. 

2  G.  P.  "when."     Many  manuscripts  have  the  Vulgate  reading. 

'  G.  P.  omit  the  number,  which  is,  however,  inserted  by  critics  on  the  highest 
authority  of  manuscripts,  as  Baumgarten-Crusius  testifies. 

■*  This  was  Jesus  Christ,  whose  pure  Gospel  may  be  understood  by  the  white 
horse.  The  punishments  which  overtake  His  enemies,  may  be  likened  to  arrows 
shot  from  His  bow :  or  the  merciful  visitations  of  His  grace,  by  which  He  subdues 
His  enemies  to  His  faith  and  love,  may  be  represented  by  them, 

5  This  rider  represented  persecution,  or  war. 

^  Famine. 

'  This  particle  is  foundin  the  Alexandrian  manuscript,  but  is  wanting  in  G.  P. 

41 


642  THE    APOCALYPSE     OF    JOHN. 

saying :  Two  measures^  of  wheat  for  a  denarius,^  and  tl#ice  two 
measures  of  barley  for  a  denarius,  and  hurt  not  the  wine  and  the  oil.^ 

7.  And  when  He  had  opened  the  fourth  seal,  I  heard  the  voice 
of  the  fourth  animal  saying  :   Come  and  see. 

8.  And  behold  a  pale  horse  :  and  the  name  of  him  who  sat  upon 
it  was  Death,  and  helP  followed  him,  and  power  was  given  to  him^ 
over  the  four  quarters^  of  the  earth,  to  kill  with  the  sword,  famine, 
and  death,  and  with  the  beasts  of  the  earth. 

9.  And  when  He  had  opened  the  fifth  seal,  I  saw  under  the 
altar  the  souls  of  those  who  were  slain  for  the  word  of  God,^  and 
for  the  testimony  which  they  held  f 

10.  And  they  cried  with  a  loud  voice,  saying  :  How  long,  0  Lord 
(Holy  and  True),  dost  Thou  not  judge,  and  not^  avenge  our  blood 
on  those  who  dwell  on  the  earth  ?^° 

11.  And  white  robes  were  given  to  every  one  of  them"  one  ;  and 
it  was  said  to  them,  that  they  should  rest  still  a  little  while,  until 
their  fellow-servants,  and  their  brethren  who  are  to  be  slain,  even 
as  they,  be  completed.^ 

12.  And  I  looked  when  He  had  opened  the  sixth  seal :  and  be- 
hold a  great  earthquake  took  place,  and  the  sun  became  black  as 
sackcloth ;  and  the  whole"  moon  became  as  blood. 

'  Xotvt^.  This  measure  is  said  by  Agricola  to  be  equivalent  to  two  pounds 
weiglit.  ■  ^  A  shilling — a  day's  wages. 

^  This  appears  to  except  wine  and  oil  from  the  objects  of  which  there  shall  be 
a  scarcity.  Some,  however,  understood  it  as  a  caution  to  use  them  sparingly, 
because  of  their  scarcity. 

*  G.  0  a J«c :  the  region  of  the  departed. 

5  G.  P.  "unto  them."  The  Vatican  and  many  other  manuscripts  and  the 
Arabic  version  have  the  singular  number.  Death  is  the  chief  object  of  this  re- 
presentation. 

6  G.  P.  "the  fourth  part." 

''  The  martyrs  are  represented  as  under  the  altar,  to  denote  their  union  with 
Christ,  the  chief  victim,  and  their  incomplete  happiness. 

^  The  profession  of  truth,  to  which  they  clung. 

9  The  negation  is  not  in  the  text,  but  it  is  plainly  understood. 

'"  This  is  designed  to  represent  the  wonderful  forbearance  of  God,  whose  jus- 
tice is  provoked  by  the  cruelties  practised  against  His  worshippers.  The  saints 
desire  not  vengeance ;  but  they  may  well  admire  the  patience  which  God  exercises 
towards  His  enemies. 

"  Emblems  of  their  purity  and  dignity. 

'2  The  exercise  of  Divine  justice  is  sometimes  delayed  with  advantage  to  the 
faithful,  to  whom  an  opportunity  of  patience  and  merit  is  afforded.  The  cruelties 
of  persecutors  increase  the  number  of  the  martyrs. 

^^  G.  P.  have  not  this  epithet,  which,  however,  is  now  inserted  by  critics  gene- 
rally, on.the  authority  of  the  three  chief  manuscripts. 


THE     APOCALYPSE     OF     JOHN.  643 

13.  And  the  stars  fell  from  heaven  on  the  earth/  as  a  fig  tree 
casteth  its  green  figs,  when  it  is  shaken  by  a  great  wind. 

14.  And  the  heaven  passed  away  like  a  book  rolled  up  :^  and 
every  mountain,  and  the  islands  were  shaken  from  their  places.^ 

15.  And  the  kings  of  the  earth,  and  the  princes,  and  tribunes,'* 
and  the  rich,  and  the  strong,^  and  every  bondman  and  freeman 
hid  themselves  in  the  dens,  and  in  the  rocks  of  mountains  : 

16.  And  they  say  to  the  mountains  and  the  rocks :  Fall  on  us, 
and  hide  us  from  the  face  of  Him  who  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb  :^ 

17.  For  the  great  day  of  their  wrath  is  come  ;  and  who  shall 
be  able  to  stand  ? 


CHAPTER  VIL 

Whilst  the  earth  is  to  be  punished,  those  who  have  a  mark  on  their  forehead  are  ordered 
to  be  preserved,  who,  both  of  Jews  and  Gentiles,  are  described  as  blessing  God,  con- 
cerning those  who  are  clothed  with  white  robes. 

1.  After  these  things  I  saw  four  angels  standing  on  the  four 
corners  of  the  earth,  holding  the  four  winds  of  the  earth,  that 
they  should  not  blow  on  the  earth,  nor  on  the  sea,  nor  on  any 
tree.^ 


'  This  is  a  representation  of  what  appeared  to  the  apostle.  These  figurative 
expressions  may  denote  the  calamities  that  overspread  the  world,  especially  in 
the  wars  of  the  Romans  against  the  Jews. 

2  As  when  the  scroll  is  rolled  up,  the  writing  is  no  longer  legible,  so  the 
heavens  appeared  as  a  closed  book — nothing  more  was  discoverable  to  the  ob- 
server. 

3  Overthrown. 

••  Officers  at  the  head  of  a  thousand  men.  This  term  is  put  after  "  the  rich," 
in  G.  P.,  but  the  Alexandrian  and  Ephrem  manuscripts  have  determined  critics 
to  adopt  the  order  of  the  Vulgate. 

5  G.  P.  "  mighty  men."    The  manuscripts  just  referred  to  read  as  the  Vulgate. 

^  Isaiah  ii.  19;  Osee  x.  8;  Luke  xxiii.  30.  These  expressions  denote  the  ex- 
treme consternation  of  men  generally  at  the  Divine  visitation.  The  prophet 
points  to  the  dreadful  calamities  which  shall  finally  overtake  those,  who,  with 
apparent  impunity,  shed  the  blood  of  so  many  martyrs. 

''  From  this  we  may  infer  that  the  elements  are  under  the  direction  and  con- 
trol of  angels,  as  ruling  the  material  world  under  God. 


644  THE    APOCALYPSE    OF    JOHN. 

2.  And  I  saw  another  angel  ascending  from  the  rising  of  the 
sun  ^  having  the  seal  of  the  living  God ;  and  he  cried  with  a  loud 
voice  to  the  four  angels,  to  whom  it  was  given  to  hurt  the  land 
and  sea, 

3.  Saying :  Hurt  not  the  land,  and  the  sea,  nor  the  trees, 
until  we  seal  the  servants  of  our  God  on  their  foreheads.^ 

4.  And  I  heard  the  number  of  those  who  were  sealed :  a  hundred 
and  forty-four  thousand  were  sealed,^  of  every  tribe''  of  the  chil- 
dren of  Israel. 

5.  Of  the  tribe  of  Juda  twelve  thousand  were  sealed:  of  the 
tribe  of  Ruben  twelve  thousand  were  sealed :  of  the  tribe  of  Gad 
twelve  thousand  were  sealed  : 

6.  Of  the  tribe  of  Aser  twelve  thousand  were  sealed :  of  the 
tribe  of  Nephthali  twelve  thousand  were  sealed :  of  the  tribe  of 
Manasses  twelve  thousand  were  sealed : 

7.  Of  the  tribe  of  Simeon  twelve  thousand  were  sealed :  of  the 
tribe  of  Levi  twelve  thousand  were  sealed  :  of  the  tribe  of  Issachar 
twelve  thousand  were  sealed  : 

8.  Of  the  tribe  of  Zabulon  twelve  thousand  were  sealed :  of  the 
tribe  of  Joseph  twelve  thousand  were  sealed :  of  the  tribe  of  Ben- 
jamin twelve  thousand  were  sealed.^ 

9.  After  these  things  I  saw^  a  great  crowd,  which  no  man  could 
number,  of  all  nations,  and  tribes,  and  peoples,  and  tongues,^  stand- 
ing before  the  throne,  and  in  sight  of  the  Lamb,  clothed  with 
white  robes,  and  palms  in  their  hands  -} 


1  The  east. 

"  The  peculiar  mark,  or  seal,  is  not  declared.  It  was  intended  to  mark  the 
chosen  of  God — those  whom  His  mercy  would  save  from  the  general  destruction. 
One  of  the  chief  angels  was  entrusted  with  this  seal.  The  prophet  was  hereby 
instructed  that  God  had  His  chosen  servants  in  every  tribe,  and  had  not  wholly 
abandoned  His  ancient  people,  many  of  whom  were  converted  to  the  Christian 
faith. 

^  This  may  be  put  for  an  indefinite  number. 

*  From  all  the  tribes. 

5  No  mention  is  made  of  the  tribe  of  Dan,  which  was  reduced  to  a  small 
number. 

6  G.  P.  '<  and  lo  !" 

^  Converts  from  heathenism.  This  is  a  beautiful  representation  of  the  num- 
berless army  of  martyrs. 

*  Emblems  of  triumph.  The  glory  which  awaits  the  martyrs  is  described,  to 
animate  Christians  to  suffer. 


THE    APOCALYPSE    OF    JOHN.  645 

10.  And  they  cried  witli  a  loud  voice,  saying :  Salvation  to  our 
God/  who  sitteth  upon  the  throne,  and  to  the  Lamb. 

11.  And  all  the  angels  stood  round  about  the  throne,  and^  the 
ancients,  and  the  four  animals :  and  they  fell  down  on  their  faces 
before  the  throne,  and  they  adored  God, 

12.  Saying,  Amen.  Blessing,^  and  glory,  and  wisdom,  and 
thanksgiving,  honour,  and  power,  and  strength,  to  our  God  for 
ever  and  ever.  Amen. 

13.  And  one  of  the  ancients  answered,  and  said  to  me :  Who 
are  these,  who  are  clothed  with  white  robes  ?  and  whence  came 
they? 

14.  And  I  said  to  him:  My''  lord,^  thou  knowest.  And  he 
said  to  me :  These  are  they  who  have  come  out  of  great  tribula- 
tion, and  have  washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb.*^ 

15.  Therefore  they  are  before  the  throne  of  God,  and  they 
serve^  Him  day  and  night  in  His  temple  :  and  He  who  sitteth  on 
the  throne  shall  dwell  over  them.^ 

16.  They  shall  not  hunger,^  nor  thirst  any  more,  neither  shall 
the  sun,  nor  any  heat^°  fall  on  them, 

17.  For  the  Lamb,  who  is  in  the  midst  of  the  throne,  shall  rule 
them,  and  shall  lead  them  to  the  fountains  of  the  waters  of  life," 
and  God  shall  wipe  away  every  tear  from  their  eyes.'^ 


•  This  is  equivalent  to  glory — triumph. 
2  Around. 

^  Praise. 

*  The  pronoun  is  not  in  G.  P.,  but  it  is  now  inserted  by  critics  on  the  autho- 
rity of  the  Ephrem  manuscript,  and  others. 

5  G.  Kvpii.  P.  "sir."  It  is  a  term  of  high  respect,  such  as  is  usually  addressed 
to  nobles. 

^  Blood  ordinarily  defiles — the  blood  of  Jesus  purifies.  The  allusion  is  to 
fullers,  who  thoroughly  cleanse  clothes,  and  make  them  bright  and  glossy,  as  if 
new. 

■^  G.  K^Tpwoua-n.     As  the  Levites  kept  watch. 

^  As  their  king,  sheltering  and  protecting  them. 

9  Isaiah  xlix.  10. 

'°  The  Greek  term  is  used  by  the  Septuagint  of  a  burning  wind. 

1'  G.  P.  "living  fountains."  Critics  now  adopt  the  reading  of  the  Vulgate, 
which  is  conformable  to  the  Alexandrian  and  other  manuscripts. 

'2  Isaiah  xxv.  8 ;  infra  xxi.  4. 


646  THE    APOCALYPSE    OF    JOHN. 


CHAPTER  VIII. 

On  the  opening  of  the  seventh  seal,  seven  angels  are  shown  with  trumpets,  and  the  fire  at 
the  altar  being  poured  out  on  the  earth,  various  storms  are  excited  by  another  angel : 
in  like  manner  four  angels  sounding  the  trumpet,  various  plagues  against  men  are 
manifested, 

1.  And  when  he  had  opened  the  seventh  seal,  there  was  silence 
in  heaven,  as  it  were,  for  half  an  hour.^ 

2.  And  I  saw  seven  angels  standing  in  the  presence  of  God : 
and  seven  trumpets  were  given  to  them. 

3.  And  another  angel  came  and  stood  before^  the  altar,  holding 
a  golden  censer,  and  much  incense  was  given  to  him,  that  he 
should  offer  of  the  prayers  of  all  the  saints^  on  the  golden  altar, 
which  is  before  the  throne  of  God. 

4.  And  the  smoke  of  the  incense  from  the  prayers  of  the  saints 
ascended  before  God  from  the  hand  of  the  angel. 

5.  And  the  angel  took  the  censer,  and  filled  it  with  the  fire  of 
the  altar,  and  casf*  on  the  earth,  and  there  were  thunders,  and 
voices,^  and  lightnings,  and  a  great  earthquake.^ 

6.  And  the  seven  angels,  who  had  the  seven  trumpets,  prepared 
themselves  to  sound  the  trumpet. 

7.  And  the  first  angel  sounded  the  trumpet,  and  there  was  hail, 
and  fire  mixed  with  blood,  and  it  was  cast  on  the  earth,  and  the 
third  part  of  the  earth  was  burnt  up,''  and  the  third  part  of  the 
trees  was  burnt  up,  and  all  green  grass  was  burnt  up. 

8.  And  the  second  angel  sounded  the  trumpet :  and  as  it  were 
a  great  mountain  burning  with  fire  was  cast  into  the  sea,  and  the 
third  part  of  the  sea  became  blood ; 

1  This  indicates  the  awful  import  of  -what  was  to  follow.  Punishments  pro- 
voked by  the  persecution  of  the  martyrs  are  here  represented  under  striking 
symbols. 

2  On. 

^  The  prayers  of  the  saints  which  the  angel  presented  to  God,  were  as  incense, 
grateful  to  Him.  They  give  occasion  to  the  exercise  of  His  vengeance,  for  although 
the  saints  seek  mercy  for  sinners,  their  sufferings  demand  justice. 

*  Supply  :  it— thereof. 

*  The  Vulgate  reads  the  two  former  terms  in  inverse  order. 

*  These  mark  heavy  calamities  which  came  on  the  world. 

6.  P.  omit  this  clause,  which,  however  is  adopted  by  Baumgarten-Crusius, 
on  the  authority  of  some  ancient  Greek  manuscripts,  and  of  the  Syriac  version. 


THE    APOCALYPSE    OP    JOHN.  647 

9.  And  the  third  part  of  the  creatures^  in  the  sea  which  had 
life,  died,  and  the  third  part  of  the  ships  were  destroyed. 

10.  And  the  third  angel  sounded  the  trumpet :  and  a  great  star^ 
fell  from  heaven,  burning  as  it  were  a  torch,  and  it  fell  on  the 
third  part  of  the  rivers,  and  on  the  fountains  of  waters  : 

11.  And  the  name  of  the  star  is  called :  Wormwood;  and  the 
third  part  of  the  waters  became  wormwood,  and  many  men  diqd  of 
the  waters,  because  they  were  made  bitter. 

12.  And  the  fourth  angel  sounded  the  trumpet :  and  the  third 
part  of  the  sun  was  smitten,  and  the  third  part  of  the  moon,  and 
the  third  part  of  the  stars,  so  that  the  third  part  of  them  was 
darkened,  and  the  day  did  not  shine,^  the  third  part  of  it,  and 
the  night  in  like  manner. 

13.  And  I  looked  and  heard  the  voice  of  an  eagle^  Ayij^g  through 
the  midst  of  heaven,  saying  with  a  loud  voice :  Woe,  woe,  woe  to 
those  who  dwell  upon  the  earth,  by  reason  of  the  rest  of  the  voices 
of  the  three  angels,  who  are  yet  to  sound  the  trumpet.^ 


CHAPTER  IX. 

On  the  fifth  angel  sounding  the  trumpet,  the  star  falls,  and  the  locusts  are  described 
issuing  forth  from  the  smoke  of  the  abyss,  to  torture  men:  on  the  sixth  angel  sounding 
the  trumpet,  four  angels  are  let  loose  to  slay  the  third  part  of  mankind  with  a  great 
army  of  cavalry. 

1.  And  the  fifth  angel  sounded  the  trumpet :  and  I  saw  a  star'' 
fall  from  heaven  on  the  earth,  and  the  key  of  the  bottomless  pit 
was  given  to  liim.^ 

'  The  destruction  of  life,  even  among  the  sea  monsters,  is  expressive  of  the 
great  and  general  calamity. 

2  Meteors  resembling  fallen  stars  are  frequently  used  in  prophetic  imagery. 

^  There  was  a  great  eclipse. 

'' G.  P.  "an  angel."  The  Vulgate  reading  is  strongly  maintained  by  the 
above-named  critic,  on  the  authority  of  the  Alexandrian  and  Vatican  manuscripts, 
and  of  the  Syriac  and  other  ancient  versions. 

^  The  greatness  of  the  impending  calamities  is  thus  marked. 

s  Satan  is  spoken  of  by  our  Lord  as  a  star  falling  from  heaven.  All  who  shine 
brightly  as  teachers  in  the  Church,  and  afterwards  fall  away,  resemble  him. 

"^  Power  to  bring  calamities  on  the  world,  is  said  to  be  given  him,  because 
God  permitted  them,  according  to  the  high  counsels  of  His  Providence. 


648  THE    APOCALYPSE    OP    JOHN. 

2.  And  he  opened  the  bottomless  pit,  and  the  smoke  of  the  pit 
arose  as  the  smoke  of  a  great  furnace,  and  the  sun  was  darkened, 
and  the  air,  with  the  smoke  of  the  pit  :^ 

3.  And  from  the  smoke  of  the  pit  locusts  came  out  on  the  earth,^ 
and  power  was  given  to  them,  as  the  scorpions  of  the  earth  have 
power : 

4.  And  it  was  commanded  them  not  to  hurt  the  grass  of  the 
earth,  nor  any  green  thing,  nor  any  tree,  but  only  the  men  who 
have  not  the  seal  of  God  on  their  foreheads.^ 

5.  And  it  was  given  to  them  that  they  should  not  kill  them ; 
but  that  they  should  torment  them  five  months :  and  their  torment 
was  as  the  torment  of  a  scorpion  when  it  striketh  a  man. 

6.  And  in  those  days  men  shall  seek  death,^  and  shall  not  find 
it,  and  they  shall  desire  to  die,  and  death  shall  flee  from  them. 

7.  And  the  shapes*  of  the  locusts  were  like  to  horses  prepared 
for  battle :  and  on  their  heads  as  it  were  crowns  like  gold,  and 
their  faces  as  the  faces  of  men. 

8.  And  they  had  hair  as  the  hair  of  women,  and  their  teeth 
were  as  the  teeth  of  lions  : 

9.  And  they  had  breast-plates  as  iron  breast-plates,  and  the 
noise  of  their  wings  as  the  noise  of  chariots  of  many  horses  rushing 
to  battle. 

10.  And  they  had  tails  like  scorpions,  and  stings  were  in  their 
tails :  and  their  power  was  to  hurt  men  five  months  : 

11.  And  they  had  over  them  a  king,  the  angel  of  the  bottomless 
pit,  whose  Hebrew  name  is  Abaddon,  but  in  Greek  Apollyon,  in 
Latin  called  Exterminans.^ 

12.  One  woe  is  passed,  and  behold  two  woes  still  come  after 
these. 

13.  And  the  sixth  angel  sounded  the  trumpet :  and  I  heard  a 
voice  from  the  four  horns  of  the  Golden  altar,  which  is  before 
God,^ 

'  The  greatness  of  the  darkness,  which  pervaded  the  atmosphere,  and  hid  the 
sun  from  view,  represented  the  wide  diffusion  of  error. 

2  Invading  armies  are  compared  to  locusts.     Joel  i.  4. 

3  This  may  signify  that  these  calamities  are  directed  against  unbelievers, 
especially  the  Jews. 

■*  Isaiah  ii.  19 ;  Osee  x.  8  ;  Luke  xxiii.  30. 

5  Their  appearance.     It  is  in  the  plural  in  the  text.     Wisdom  xvi.  9. 
«  This  last  phrase  is  not  in  the  text.     It  was  added  by  the  interpreter,  by  way 
of  explanation.     The  term  means  :  destroyer. 

">  The  Greek  term  is  fully  represented  by  this  phrase.     V.  ante  oculos. 


THE    APOCALYPSE    OF    JOHN.  649 

14.  Saying  to  the  sixth  angel,  who  had  the  trumpet :  Loose  the 
four  angels,  who  are  bound  in  the  great  river;  Euphrates.^ 

15.  And  the  four  angels  were  loosed,  who  were  prepared  for  the 
hour,  and  day,  and  month,  and  year,  to  kill  the  third  part  of 
men.^ 

16.  And  the  number  of  the  army  of  the  horsemen  two  myriads 
of  myriads.^     And  I  heard  the  number  of  them. 

17.  And  thus  I  saw  the  horses  in  the  vision :  and  they  who  sat 
on  them  had  breast-plates  of  fire,  and  of  hyacinth,  and  of  brim- 
stone, and  the  heads  of  the  horses  were  as  heads  of  lions,  and  from 
their  mouths  proceedeth  fire,  and  smoke,  and  brimstone. 

18.  And  by  these  three  plagues'*  the  third  part  of  men  was 
killed,  by  the  fire,  and  by  the  smoke,  and  by  the  brimstone,  which 
issued  out  of  their  mouths. 

19.  For  the  power  of  horses  is  in  their  mouths,  and  in  their  tails. 
For  their  tails  are  like  serpents,  having*  heads,  and  with  them  they 
hurt. 

20.  And  the  rest  of  the  men  who  were  not  killed  by  these 
plagues,  did  not  penance  for  the  works  of  their  hands,  that  they 
should  not  worship  devils,  and  images  of  gold,  and  silver,  and  brass, 
and  stone,  and  wood,  which  can  neither  see,  nor  hear,  nor  walk, 

21.  And  they  repented  not  of  their  murders,  nor  of  their  witch- 
crafts, nor  of  their  fornication,  nor  of  their  thefts.^ 


'  This  signifies  that  angels  are  sometimes  restricted  by  the  Divine  command 
to  act  in  certain  places.  As  Babylon  was  on  the  Euphrates,  this  river  is  the 
symbol  of  the  kingdom  of  Satan. 

2  Angels  are  ministers  of  Divine  justice. 

3  This  literally  corresponds  with  the  text.  .      i 

*  G.  P.  omit  this  term,  which  is  inserted  by  Baumgarten-Crusius,  on  the  autho- 
rity of  ancient  manuscripts.  This  great  destruction  of  human  life,  whether 
effected  by  armies  like  locusts,  or  by  other  agency,  is  an  exercise  of  Divine  ven- 
geance. The  great  slaughter  of  the  Jews  by  the  Romans,  and  by  one  another, 
may  be  referred  to  ;  or  the  text  may  be  understood  of  other  visitations. 

5  This  is  referred  to  the  tails. 

6  Impenitence  and  unbelief  are  seen  amidst  most  manifest  visitations  of  God. 


650  THE    APOCALYPSE    OF    JOHN. 


CHAPTER  X. 

Another  strong  angel  shouting,  seven  thunders  are  heard:  the  angel  swears  that  time 
shall  be  no  longer,  but  that  the  viystery  shall  be  completed  at  the  voice  of  the  seventh 
angel:  and  he  gives  John  a  book  to  be  swalloived. 

1.  And  I  saw  another  miglitj  angel  come  down  from  heaven, 
clothed  with  a  cloud,  and  a  rainbow  on  his  head,  and  his  face  was 
as  the  sun,  and  his  feet  as  pillars  of  fire : 

2.  And  he  had  in  his  hand  a  little  book  open :  and  he  set  his 
right  foot  on  the  sea,  and  the  left  on  the  land : 

3.  And  he  cried  with  a  loud  voice,  as  when  a  lion  roareth.  And 
when  he  had  cried,  the  seven  thunders  uttered  their  voices. 

4.  And  when  the  seven  thunders  had  uttered  their  voices,  I  was 
about  to  write :  and  I  heard  a  voice  from  heaven  saying  to  me : 
Seal  up  the  things  which  the  seven  thunders  have  uttered,  and 
write  them  not. 

5.  And  the  angel,^  whom  I  saw  standing  on  the  sea,  and  on  the 
land,  lifted  up  his  hand  to  heaven : 

6.  And  he  swore  by  Him  who  liveth  for  ever  and  ever,  who 
created  heaven,  and  the  things  which  are  therein :  and  the  earth, 
and  the  things  which  are  in  it :  and  the  sea,  and  the  things  which 
are  therein :  That  time  shall  be  no  longer. 

7.  But  in  the  days  of  the  voice^  of  the  seventh  angel,  when  he 
shall  begin  to  sound  the  trumpet,  the  mystery  of  God  shall  be 
accomplished,^  as  He  hath  declared''  by  His  servants  the  prophets. 

8.  And  I  heard  a  voice  from  heaven  again  speaking  to  me,  and 


'  Dan.  xii.  7.  There  is  great  resemblance  between  several  circumstances  of" 
tliis  description  and  those  of  the  prophet  Daniel.  The  small  book  probably  de- 
notes a  special  revelation  of  great  moment,  not  easily  to  be  communicated.  The 
command  to  seal  up  what  was  announced  by  the  voices  of  thunder  mark  their 
awful  importance,  which  does  not  allow  them  to  be  hastily  declared.  The  oath 
of  the  angel  is  a  token  of  a  Divine  decree  that  all  earthly  scenes,  in  which  God 
so  long  suffered  men  to  run  riot,  must  come  to  a  close. 

2  At  the  time  when  he  shall  sound  his  trumpet. 

^  The  text  may  be  literally  rendered:  "and  the  mystery  of  God  was  accom- 
plished;" but  it  is  a  Hebrew  form  of  speech,  equivalent  to  a  future  tense  without 
the  conjunction.     See  Judges  iv.  8. 

■*  G.  P.  "declared  to."  The  approved  reading  is:  IvriyyUta-tv  toik,  &c.,  God  is 
said  to  have  evangelized  the  prophets,  because  he  enlightened  them  with  the 
knowledge  of  future  things. 


THE    APOCALYPSE    OF    JOHN.  651 

saying  :   Go,  and  take  the^  book  which  is  opened,  from  the  hand  of 
the  angel,  standing  on  the  sea  and  on  the  land. 

9.  And  I  went  to  the  angel,  saying  to  him,  to  give^  me  the  book. 
And  he  said  to  me :  Take  the  book,  and  eat  it  up,^  and  it  will  sour 
thy  stomach,  but  in  thy  mouth  it  will  be  sweet  as  honey. 

10.  And  I  took  the  book  from  the  hand  of  the  angel,  and  I  eat 
it  up,  and  it  was  in  my  mouth  sweet  as  honey  :  and  when  I  had  eaten 
it,  my  stomach  was  soured. "^ 

11.  And  he  said  to  me  :  Thou  must  prophesy  again^  to  many 
nations,  and  peoples,  and  tongues,  and  kings.® 


CHAPTER  XI.    • 

John  measuring  the  temple,  hears  that  two  witnesses  shall  preach,  whom  a  beast  coming 
up  out  of  the  sea  shall  kill :  but  they  rising  again  shall  ascend  unto  heaven.  Seven 
thousand  men  are  slain  by  an  earthquake,  and  when  the  seventh  angel  sounds  the 
trumpet,  the  twenty-four  ancients  give  thanks  to  God. 

1.  And  a  reed  was  given  me,  like  a  rod,'  and  it  was  said  to  me:® 
Arise,  and  measure  the  temple  of  God :  and  the  altar,  and  those 
who  worship  in  it. 

2.  But  the  court,  which  is  outside  the  temple,  cast  out,^  and 


'  G.  P.  "little  book." 

2  G.  P.  have  the  imperative  mood,  but  the  infinitive  mood  is  found  in  the  Alex- 
andrian and  Ephrem  manuscripts,  and  adopted  by  critics. 

^  Ezech.  iii.  1. 

*  The  contemplation  of  those  great  events  afforded  delight,  -which  soon,  how- 
ever, was  followed  by  painful  considerations. 

^  G.  tTTi,  on,  regarding. 

^  The  comprehensiveness  of  these  predictions  appears  from  these  words.  "We 
cannot  doubt  that  great  events  are  here  announced  to  the  nations  and  their  rulers. 
Whatever  obscurity  may  surround  them,  much  is  striking  and  instructive. 

■^  A  perch  for  measuring.  The  ancient  temple  is  thought  to  represent  the 
Christian  Church.     The  measuring  of  it  is  to  fix  attention  on  its  greatness. 

^  G.  P.  "And  the  angel  stood."  The  Alexandrian  manuscript  has  not  these 
words,  which  are  omitted  by  Baumgarten-Crusius.  They  are  not  found  in  the 
ancient  versions  and  interpreters. 

9  Exclude  from  the  measurement.  The  court  of  the  Gentiles  may  represent 
the  unbelievers  and  the  profane. 


652  THE    APOCALYPSE    OF    JOHN. 

measure  it  not ;  because  it  is  given  to  the  Gentiles,  and  they  shall 
tread  under  foot  the  holy  city  forty-two  months  :^ 

3.  And  I  will  give  to  My  two  witnesses,^  and  they  shall  pro- 
phesy a  thousand  two  hundred  and  sixty  days,  clothed  in  sack- 
cloth. 

4.  These  are  the  two  olive  trees,  and  the  two  candlesticks  which 
stand  before  the  Lord^  of  the  earth. 

5.  And  if  any  man  will  hurt  them,  fire  shall  come  out  of  their 
mouths  and  consume  their  enemies  :"*  and  if  any  man  will  hurt 
them,  in  this  manner  he  must  be  slain. 

6.  These  have  power  to  shut  heaven,  that  it  rain  not  in  the  days 
of  their  prophecy:  and  they  have  power  over  the  waters  to  turn 
them  into  blood,  and  to  strike  the  earth  with  all  plague,^  as  often 
as  they  will. 

7.  And  when  they  shall  have  finished  their  testimony,  the  beast 
which  Cometh  up  out  of  the  abyss,  shall  make  war  against  them, 
and  shall  overcome  them,  and  kill  them. 

8.  And  their  bodies  shall  lie  in  the  streets  of  the  great  city, 
■VYhich  is  called  spiritually  Sodom  and  Egypt,  where  their^  Lord 
also  was  crucified. 

9.  And  of  the  tribes,  and  peoples,  and  tongues,  and  nations,  they 
shall  see  their  bodies  for  three  days  and  a  half ;  and  they  shall  not 
suffer  their  bodies  to  be  laid  in  graves. 

10.  And  they  who  dwell  upon  the  earth  shall  rejoice  over  them, 
and  make  merry :  and  they  shall  send  gifts  one  to  another,  because 
these  two  prophets  tormented  those  who  dwelt  on  the  earth. 

11.  And  after  the  three  days  and  a  half,  the  spirit  of  life  from 
God  entered  into  them.  And  they  stood  on  their  feet,  and  great 
fear  fell  on  those  who  saw  them.'' 


'  This  is  the  period  generally  assigned  to  the  sway  of  Antichrist.  Jerusalem 
is  supposed  to  be  the  seat  of  his  power. 

2  Enoch  and  Elias. 

^  Zach.  iv.  14.  G.  P.  "  the  God."  The  Alexandrian  and  Ephrem  manuscripts 
have  the  Vulgate  reading,  which  is  adopted  by  the  critic  above  named. 

^  As  Elias  called  down  fire  on  those  who  went  to  take  him  prisoner. 

*  This  means  a  heavy  scourge.  These  prophets,  who  are  expected  to  appear 
in  the  days  of  Antichrist,  will  be  the  agents  of  God  in  chastisements  as  well  as 
mercies. 

®  G.  P.  "  our."  The  Vulgate  reading  is  adopted  by  the  same  critic,  on  the 
general  authority  of  manuscripts.     Jerusalem  is  plainly  marked. 

'  Prophets  represent  future  facts  as  past,  because  presented  to  their  mental 
vision. 


THE    APOCALYPSE     OF    JOHN.  653 

12.  And  they  heard  a  great  voice  from  heaven  saying  to  them  : 
Come  up  hither.  And  they  went  up  into  heaven  in  a  cloud,  and 
their  enemies  saw  them.^ 

13.  And  at  that  hour  a  great  earthquake  took  place,  and  the 
*tenth  part  of  the  city  fell :  and  seven  thousand  names  of  men^ 
were  killed  in  the  earthquake :  and  the  rest  became  afraid,  and 
gave  glory  to  tlup  God  of  heaven. 

14.  The  second  woe  is  past,  and  behold  the  third  woe  will  come 
quickly. 

15.  And  the  seventh  angel  sounded  the  trumpet,  and  great 
voices  were^  in  heaven,  saying  :  The  kingdom  of  this  world  is  be- 
come"* of  our  Lord  and  of  His  Christ,  and  He  shall  reign  for  ever 
and  ever.     Amen.^ 

16.  And  the  twenty-four  ancients,  who  sit  on  their  thrones  in 
the  sight  of  God,  fell  on  their  faces,  and  adored  God,  saying : 

17.  We  give  thee  thanks,  0  Lord  God  Almighty,  who  art,  and 
who  wast,  and  who  art  to  come,  because  Thou  hast  taken®  Thy 
great  power,  and  hast  reigned. 

18.  And  the  nations  were  angry,  and  Thy  wrath  is  come,  and 
the  time  for  the  dead  to  be  judged,  and  to  render  reward  to  Thy 
servants  the  prophets,  and  the  saints,  and  those  who  fear  Thy  name, 
the  little  and  the  great,  and  to  destroy  those  who  have  destroyed 
the  earth.^ 

19.  And  the  temple  of  God  was  opened  in  heaven  :  and  the 
ark  of  His  covenant  was  seen  in  His  temple,  and  there  were  light- 
nings, and  voices,  and  an  earthquake,  and  great  hail. 


•  Their  resuscitation  and  ascension  are  clearly  predicted. 

2  The  names  are  put  for  the  men.     An  indefinite  number  is  meant.     The  con- 
version of  the  survivors  will  be  a  signal  favour  of  God. 

3  Lit.  were  made. 

*  Has  fallen  under  the  power  of.     The  final  subjection  of  all  things  to  Christ 
is  here  foretold. 

5  G.  P.  omit  it. 
^  Exercised. 

'  The  last  judgment  is  to  adjust  all  things,  punishing  the  wicked,  and  reward- 
ing the  just. 


654  THE     APOCALYPSE     OF    JOHN. 


CHAPTER  XII. 

When  the  woman  had  brought  forth  a  child,  in  the  sight  Oj  the  dragon,  her  child  wag 
snatched  up  from  her  to  God:  then  a  great  battle  having  taken  place  in  heaven,  the 
dragon  falling  to  the  earth  began  to  persecute  the  seed  of  the  woman. 

1.  And  a  great  sign^  appeared  in  heaven :  a  woman^  clothed 
with  the  sun,  and  the  moon  under  her  feet,  and  on  her  head  a 
crown  of  twelve  stars  :^ 

2.  And  being  with  child,  she  cried  travailing  in  birth,  and  she 
was  in  pain  to  be  delivered. "^ 

3.  And  another  sign  was  seen  in  heaven  :  and  behold  a  great 
red  dragon^  having  seven  heads,  and  ten  horns,  and  on  its  heads 
seven  diadems, 

4.  And  its  tail  drew  the  third  part  of  the  stars  of  heaven,^  and 
it  cast  them  to  the  earth,  and  the  dragon  stood  before  the  woman, 
who  was  ready  to  be  delivered ;  that  when  she  should  be  delivered, 
he  might  devour  her  child. ^ 

'  Wonder. 

2  This  woman  is  most  correctly  conceived  to  be  the  Blessed  Virgin,  since  she 
is  spoken  of  as  the  Mother  of  the  Child,  whom  the  dragon  sought  to  destroy. 
Moses  Stuart  does  not  altogether  object  to  this  view,  although  he  is  startled  at 
the  magnificence  of  the  description.  In  answer  to  the  question,  "  Who  or  what 
is  represented  by  the  woman  so  splendidly  apparelled?"  he  says:  "Not  ancient 
Judaism.  .  .  .  Not  the  Virgin  Mary,  simply  and  personally  considered ;  for  what 
is  said  in  vs.  14,  seq.,  appears  to  comprise  too  much  to  be  applied  to  any  single 
personage  who  is  merely  human.  It  must  then  be  the  Church."  Vol.  ii.  p.  252. 
There  is  no  impropriety  in  explaining  it  of  the  Church,  with  special  reference  to 
the  Virgin  Mother. 

3  Christ,  the  sun  of  justice,  may  be  said  to  clothe  His  mother  with  His  own 
brilliancy.  The  moon  may  be  the  symbol  of  all  earthly  grandeur,  which  is  bor- 
rowed, incomplete,  and  unstable.  The  apostles,  as  twelve  brilliants  in  a  crown, 
serve  to  increase  the  splendour  of  the  mother  of  their  Lord. 

*  This,  although  not  literally  applicable  to  the  Virgin  Mother,  who  was  free 
from  the  pains  and  difSculties  which  attend  natural  parturition,  may  represent 
her  care  for  the  accomplishment  of  the  mystery,  of  which  she  was  the  honoured 
instrument. 

*  Satan,  the  arch-enemy,  is  well  represented  by  the  dragon.  The  red  colour 
marks  his  persecution  of  the  Church. 

^  This  may  refer  to  the  apostacy  of  the  angels  brought  about  by  their  proud 
chieftain.  Traditionary  statements  concerning  this  event  seem  to  have  been 
alluded  to  in  this  description. 

'  Satan  no  doubt  watched  the  birth  of  Christ,  although  he  only  conjectured 
that  He  might  be  the  expected  Deliverer. 


THE    APOCALYPSE    OF    JOHN.  655 

5.  And  she  brought  forth  a  male  child/  who  was  to  rule  all 
the  nations  with  an  iron  rod :  and  her  child  was  caught  up  to 
God,^  and  to  His  throne, 

6.  And  the  woman  fled  into  the  wilderness,^  where  she  had  a 
place  prepared  by  God,  that  they  should  feed  her  there  a  thou- 
sand two  hundred  and  sixty  days.'' 

7.  And  a  great^  battle  was  in  heaven :  Michael  and  his  angels 
fought  with*'  the  dragon,  and  the  dragon  fought,  and  his  angels : 

8.  And  they  prevailed  not,  neither  was  their  place  found  any 
more  in  heaven. 

9.  And  that  great  dragon  was  cast  out,  the  old  serpent,  which 
is  called  the  devil,  and  Satan,  that  seduceth  the  whole  world,  and 
he  was  cast  unto  the  earth,  and  his  angels  were  cast  forth  with 
him. 

10.  And  I  heard  a  great  voice  in  heaven,  saying :  Now  salva- 
tion'^ is  accomplished,  and  strength,  and  the  kingdom  of  our  God, 
and  the,  power^  of  His  Christ,  because  the  accuser  of  our  bre- 
thren is  cast  out,  who  accused  them  before  our  God,  day  and 
night. 

11.  And  they  overcame  him  by  the  blood  of  the  Lamb,  and  by 
the  word  of  their  testimony,  and  they  loved  not  their  lives  unto 
death. 

12.  Therefore  rejoice,  0  heavens  !  and  ye  who  dwell  in  them. 
Woe  to^  the  land,  and  to  the  sea,  because  the  devil  is  come  down 
to  you,  having  great  wrath,  knowing  that  he  hath  but  a  short 
time. 


'  Christ. 

2  Thus  rapidly  is  the  birth,  life,  and  ascension  of  Christ  glanced  at. 

3  Moses  Stuart  asks:  "  What  is  this  but  the  flight  of  Mary,  with  her  newly- 
born  child,  before  the  massacre  by  Herod?"     Vol.  i.  p.  210. 

*  The  persecution  of  Domitian  is  said  to  have  lasted  three  years  and  a  half. 
The  same  period  is  commonly  assigned  to  the  reign  of  Antichrist. 

5  G.  P.  omit  "great."  This  seems  to  refer  to  the  tradition  about  the  fall  of 
the  angels.     They  do  not  fight  as  mortals. 

6  G.  P.  "against."  The  Vulgate  reading  is  supported  by  the  manuscripts 
generally. 

''  Victory,  deliverance,  triumph. 

^  Authority. 

^  G.  P.  "  the  inhabitants  of."  The  Vatican  and  Ephrem  manuscripts,  and  the 
ancient  versions,  support  the  Vulgate  reading,  which  is  adopted  by  Baumgarten- 
Crusius. 


656  TH]fi    APOCALYPSE    OF    JOHN. 

13.  And  after  the  dragon  saw  that  he  was  cast  unto  the  earth, 
he  pursued  the  woman,  which  brought  forth  the  male  child : 

14.  And  two  wings  of  the  great  eagle^  were  given  to  the 
woman,  that  she  might  fly  into  the  desert  to  her  place,  where  she 
is  nourished  for  a  time  and  times,  and  half  a  time,  from  the  face 
of  the  serpent. 

15.  And  the  serpent  cast  out  of  his  mouth,  after  the  woman, 
water  as  a  flood,  to  cause  her  to  be  carried  away  by  the  river. 

16.  And  the  earth  helped  the  woman,  and  the  earth  opened  its 
mouth,  and  swallowed  up  the  river,  which  the  dragon  cast  out  of 
his  mouth. 

17.  And  the  dragon  was  angry  against  the  woman :  and  he 
went  away  to  make  war  with  the  rest  of  her  seed,  who  keep  the 
commands  of  God,  and  have  the  testimony  of  Jesus  Christ. 

18.  And  he^  stood  on  the  sand  of  the  sea.^ 


CHAPTER  XIII. 

The  beast  coming  up  out  of  the  sea,  with  seven  heads,  and  (en  horns,  and  ten  diadems, 
the  wound  whereof  is  healed,  blasphemes  God,  and  makes  war  on  the  saints :  and  an- 
other beast  with  two  horns  coming  out  of  the  earth,  is  exceedingly  favourable  to  it, 
forcing  its  image  to  be  made  and  worshipped,  and  the  stamp  of  its  name  to  be  received. 

1.  And  I  saw  a  beast  coming  up  out  of  the  sea,  having  seven 
heads  and  ten  horns,  and  on  his  horns  ten  diadems,  and  on  his 
heads  names'*  of  blasphemy, 

2.  And  the  beast  which  I  saw,  ivas  like  to  a  leopard,  and  his 
feet  as  the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of  a  lion. 
And  the  dragon  gave  him  his  own  strength,^  and  great  power.^ 


*  A  class  of  eagles  may  have  been  so  distinguished. 

2  G.  P.  "I."     The  other  reading  is  conformable  to  the  Alexandrian  manu- 
script and  to  most  of  the  ancient  versions,  and  is  adopted  by  Lachmann. 
^  Sea-shore. 

*  6.  P.  "name."  The  Alexandrian  manuscript  and  the  ancient  versions  have 
the  plural,  -which  is  adopted,  by  Baumgarten-Crusius.  This  beast  is  generally 
believed  to  be  the  Antichrist. 

^  G.  P.  "and  his  seal." 

*  Authority.     Antichrist  will  possess,  in  a  high  degree,  all  Satanic  power. 


THE    APOCALYPSE    OF    JOHN,  657 

3.  And  I  saw  one  of  his  heads  as  it  were  slain^  unto  death ; 
and  his  death-wound  was  healed.  And  all  the  earth  was  in  admi- 
ration after  the  beast. 

4.  And  they  adored  the  dragon,  which  gave  power  to  the 
beast :  and  they  adored  the  beast,  saying :  Who  is  like  to  the 
beast  ?  and  who  shall  be  able  to  fight  Avith  him  ? 

5.  And  a  mouth  speaking  great  things,  and  blasphemies,  was 
given  to  him :  and  power  to  act^  was  given  him  forty-two  months. 

6.  And  he  opened  his  mouth  in  blasphemies  against  God,  to 
blaspheme  His  name,  and  His  tabernacle,^  and  those  who  dwell 
in  heaven. 

7.  And  it  was  given  him  to  make  war  with  the  saints,  and  to 
conquer  them.  And  power  was  given  him  over  every  tribe,  and 
people,  and  tongue,  and  nation : 

8.  And  all,  who  dwell  on  the  earth,  whose  names  are  not  written 
in  the  book  of  life  of  the  Lamb,  which  was  slain  from  the  begin- 
ning of  the  world,^  adored  him. 

9.  If  any  one  have  an  ear,  let  him  hear. 

10.  He  who  shall  lead  into  captivity  shall  go  into  captivity :  he 
who  shall  kill  by  the  sword,  must  be  killed  by  the  sword.^  Here 
is  the  patience  and  the  faith  of  the  saints.^ 

11.  And  I  saw  another  beast^  coming  up  out  of  the  land,  and 
he  had  two  horns  like  a  lamb,  and  he  spake  as  a  dragon. 

12.  And  he  exercised  all  the  power  of  the  former  beast  in  his 
sight :  and  he  caused  the  earth,  and  those  who  dwell  in  it,  to 
adore  the  first  beast,  whose  death-wound  was  healed. 

13.  And  he  did  great  signs,  so  that  he  made  also  fire  to  come 
down  from  heaven  on  the  earth  in  the  sight  of  men.* 


>  The  appearance  -will  be  of  actual  death.  Antichrist  himself  will  appear  to 
be  slain.     Ch.  xvii.  8. 

2  According  to  his  own  wishes.  God  is  said  to  give  the  power,  because  He 
does  not  interfere  with  its  exercise. 

3  The  Church. 

■^  Some  think  that  these  last  words  are  by  hyperbaton  referred  to  the  names  as 
not  written  from  the  beginning  of  the  world  in  the  book  of  life.  See  infra,  ch. 
xvii.  8. 

5  Gen.  ix.  6  ;  Matt.  xxvi.  52.  The  reverses  of  war,  and  the  sudden  overthrow, 
of  the  conqueror,  are  described. 

^  The  saints  know  that  the  triumph  of  impiety  is  only  temporary. 

■^  A  false  prophet,  with  feigned  meekness  and  serpentine  craft. 

8  Wonders,  apparently  supernatural,  will  be  performed  by  the  chief  minister  of 

42 


658  THE    APOCALYPSE     OF    JOHN. 

14.  And  he  seduced  those  who  dwell  on  the  earth,  by  means  of 
the  signs,  which  were  given  to  him  to  do  in  the  sight  of  the  beast, 
saying  to  those  who  dwell  on  the  earth,  to  make  the  image  of  the 
beast,  which  hath  the  wound  of  the  sword,  and  hath  lived. 

15.  And  it  was  given  to  him,  to  give  life  to  the  image  of  the 
beast,^  and  that  the  image  of  the  beast  should  speak ;  and  to 
cause  that  whosoever  will  not  adore  the  image  of  the  beast,  should 
be  slain. 

16.  And  he  shall  make  all  the  little,  and  the  great,  and  the 
rich,  and  the  poor,  and  the  free  men,  and  the  slaves,  to  have  the 
mark  in  their  right  hand,  or  on  their  foreheads.^ 

17.  And  that  no  man  can  buy,  or  sell,^  but  he  who  hath  the 
mark,  or  name  of  the  beast,  or  the  number  of  his  name. 

18.  Here  is  wisdom.  Let  him  who  hath  understanding  reckon 
the  name  of  the  beast.  For  it  is  the  number  of  a  man  ;  and  the 
number  of  him  is  six  hundred  and  sixty-six.^ 


CHAPTER  XIV. 

The  virgins  ivalk  ivith  the  Lamb,  singing,  whilst  one  angel  announces  the  Gospel,  an- 
other the  fall  of  Babylon,  and  a  third  proclaims  the  punishment  of  those  who  have 
worshipped  the  beast ;  moreover  two  holding  scythes  are  ordered,  the  one  to  cut  the 
harvest,  the  other  to  trim  the  vine. 

1.  And  I  looked :  and  behold  the  Lamb  stood  on  Mount  Sion, 
and  with  Him  a  hundred  and  forty-four  thousand  having  His  name^ 
and  the  name  of  His  Father  written  on  their  foreheads. 

2.  And  I  heard  a  voice  from  heaven,  as  the  voice  of  many  waters, 


Antichrist,  but  means  to  distinguish  them  from  Divine  miracles  will  not  be 
wanting. 

*  A  speaking  statue  will  be  among  the  apparent  prodigies. 

^  It  was  usually  to  brand  soldiers,  and  the  worshippers  of  some  divinities. 
The  followers  of  Antichrist  may  have  a  distinctive  brand,  or  token. 

^  By  restricting  the  commercial  relations  to  his  followers,  Antichrist  will  ex- 
ercise an  immense  influence.     Men  do  not  easily  forego  temporal  advantages. 

*  The  conjectures  concerning  the  name  are  altogether  uncertain. 

*  G.  P.  omit  these  two  words,  which  are,  however,  received  by  critics  on  the 
authority  of  the  three  chief  manuscripts.  This  specially  represents  the  trium- 
phant body  of  the  martyrs. 


THE    APOCALYPSE    OF    JOHN.  659 

and  as  the  voice  of  great  thunder  :  and  the  voice,  which  I  heard/ 
ivas  as  of  harpers  playing  on  their  harps. 

3.  And  they  sang  as  a  new  canticle  before  the  throne,  and  before 
the  four  animals,  and  the  ancients  :  and  no  nlan  could  say^  the 
canticle,  but  those  hundred  and  forty-four  thousand,  who  were 
purchased  from  the  earth. 

4.  These  are  they  who  were  not  defiled  with  women:  for  they 
are  virgins.  These^  follow  the  Lamb  whithersoever  He  goeth. 
These  were  purchased  from  among  men,  first-fruits  to  God  and  the 
Lamb. 

5.  And  in  their  mouth  falsehood"*  was  not  found :  for  they  are 
without  spot  before  the  throne  of  God. 

6.  And  I  saw  another  angel  flying  through  the  midst  of  heaven, 
having  the  eternaP  Gospel  to  preach  to  those  who  sit^  on  the  earth, 
and  to  every  nation,  and  tribe,  and  tongue,  and  people, 

7.  Saying  with  a  great  voice :  Fear  the  Lord,''  and  give  Him 
honour,  because  the  hour  of  His  judgment  is  come :  and  adore 
Him,  who  made  heaven  and  earth,^  the  sea,  and  the  fountains  of 
waters. 

8.  And  another  angel  followed,  saying  :  The  great^  Babylon  is 
fallen,  is  fallen,  which'°  gave  all  nations  to  drink  of  the  wine  of  the 
wrath  of  her  fornication." 

'  G.  P.  "  and  I  heard  the  yoice  of  harpers."  Baumgarten-Crusius  adopts  the 
Vulgate  reading  on  the  same  authority. 

2  G.  P.  "learn."     Simon  conjectures  that  dicere  is  put  by  mistake  for  discere. 

^  G.  P.  "are  they  which."     The  verb  substantive  is  omitted  in  the  Alexan- 

■  drian  and  Ephrem  manuscripts,  as  well  as  in  the  Vulgate.    This  is  understood  of 

those  who  are  free  from  the  contamination  of  idolatry,  which  is  figuratively  styled 

fornication.     St.  Augustin  applies  it  to  virgins  in  the  strict  sense.     De  Virginit. 

c.  xxvii. 

*  G.  P.  "guile."  The  Alexandrian  and  Ephrem  manuscripts  as  well  as  the 
Syriac  and  Arabic  versions,  have  the  Vulgate  reading,  which  is  adopted  by  most 
critics.  5  Decreed  from  eternity,  and  announcing  eternal  salvation. 

^  G.  P.  "  dwell."     Griesbach  and  Scliolz  prefer  the  Vulgate  reading. 

'^  G.  P.  "  God."     The  Vulgate  reading  is  supported  by  many  manuscripts. 

*  Ps.  cxlv.  6  ;  Acts  xiv.  14. 

^  G.  P.  "  city."  This  is  expunged  by  critics  on  the  authority  of  manuscripts. 
Idolatrous  Rome  was  styled  Babylon  by  Christians.  Moses  Stuart  candidly 
avows  his  conviction,  "that  Pagan  and  persecuting  Rome  is  the  main  enemy 
originally  aimed  at  by  the  second  part  of  the  Apocalypse."  Commentary,  vol.  ii. 
p.  207. 

'°  Isaiah  xxi.  9;  Jerem.  li.  8.  G.  P.  "because  she."  The  Alexandrian  and 
Ephrem  manuscripts  have  the  Vulgate  reading. 

"  Engaged  them  in  idolatry,  which  is  figuratively  styled  adultery,  and  involved 


660  THE    APOCALYPSE     OF    JOHN. 

9.  And  a  third  angel  followed  them,  saying,  with  a  great  voice : 
If  any  man  shall  adore  the  beast,  and  his  image,  and  receive  his 
mark  on  his  forehead  or  in  his  hand ; 

10.  He  also  shall  drink  of  the  wine  of  the  wrath  of  God,  which 
is  mingled  with  pure  wine^  in  the  cup  of  His  wrath,  and  he  shall 
be  tormented  with  fire  and  brimstone  in  the  sight  of  the  holy 
angels,  and  in  the  sight  of  the  Lamb. 

11.  And  the  smoke  of  their  torments  shall  ascend  for  ever  and 
ever,  neither  have  they  rest  day  and  night,  who  have  adored  the 
beast  and  his  image,  and  whosoever  hath  received  the  mark  of  his 
name. 

12.  Here  is  the  patience  of  the  saints,^  who  keep  the  command- 
ments of  God,  and  the  faith  of  Jesus.^ 

13.  And  I  heard  a  voice  from  heaven,  saying  to  me :  Write : 
Blessed  are  the  dead,  who  die  in  the  Lord.  Henceforth  now^  saith 
the  Spirit,  that  they  may  rest  from  their  labours  :  for*  their  works 
follow  them. 

14.  And  I  looked,  and  behold  a  white  cloud :  and  on  the  cloud 
one  sitting  like  to  the  Son  of  Man,  having  on  His  head  a  golden 
crown,  and  a  sharp  sickle  in  His  hand. 

15.  And  another  angel  came  out  from  the  temple,  crying  out 
with  a  great  voice  to  Him  that  sat  on  the  cloud :  Thrust  in  thy 
sickle,  and  reap,^  because  the  hour  to  reap^  is  come,  for  the  harvest 
of  the  earth  is  dry. 

16.  And  He  who  sat  on  the  cloud,  thrust  His  sickle  into  the 
earth,  and  the  earth  was  reaped. 


them  in  its  punishment.     The  cup  full  of  intoxicating  liquor  is  the   emblem  of 
Divine  chastisements. 

1  G.  P.  "which  is  poured  out  without  mixture." 

2  G.  P.  "  here  are  they."  This  addition  is  expunged  by  critics  on  the  autho- 
rity of  ancient  manuscripts. 

^  The  martyrs. 

''  G.  P.  "  from  henceforth.  Yea,  saith  the  Spirit."  There  is  much  variety  in 
the  readings.  The  martyrs  rest  from  suffering :  their  endurance  of  torments  is 
for  them  an  occasion  of  eternal  enjoyment. 

5  G.  P.  "  and."  The  Alexandrian  and  Ephrem  manuscripts  have  the  causal 
particle,  which  is  adopted  by  critics. 

6  Joel  iii.  13  ;  Matt.  xiii.  39. 

'  G.  P.  "  for  thee."  The  pronoun  is  not  found  in  the  manuscripts  just  cited. 
The  harvest  and  vintage  are  understood  of  Divine  visitations  by  which  the  perse- 
cutors were  swept  away.    Bossuet  refers  them  to  the  destruction  of  Rome  by  Alaric. 


THE    APOCALYPSE     OF    JOHN.  661 

17.  And  another  angel  came  out  of  the  temple  which  is  in 
heaven,  he  also  having  a  sharp  sickle. 

18.  And  another  angel  came  out  from  the  altar,  who  had  power 
over  the  fire :  and  he  cried  out  with  a  great  voice  to  Him  who  had 
the  sharp  sickle,  saying :  Thrust  in  thy  sharp  sickle,  and  gather 
the  clusters  of  the  vineyard  of  the  earth,  for  the  grapes  thereof 
are  ripe. 

19.  And  the  angel  thrust  his  sharp  sickle  into  the  earth,  and 
gathered  the  vineyard  of  the  earth,  and  cast  it  into  the  great  wine- 
press of  the  wrath  of  God. 

20.  And  the  wine-press  was  trodden  outside  the  city,  and  blood 
came  out  from  the  wine-press  up  to  the  bits  of  the  horses'  bridles, 
for^  a  thousand  six  hundred  furlongs. 


CHAPTER  XV. 

They  who  had  overcome  the  beast,  and  his  image,  and  the  number  of  his  name,  glorify 
God;  and  seven  vials  full  of  the  wrath  of  God  are  given  to  the  seven  angels  who  have 
the  seven  last  plagues. 

1.  And  I  saw  another  sign  great  and  wonderful  in  heaven,  seven 
angels  having  the  seven  last  plagues,  for  the  wrath  of  God  is  con- 
summated in  them. 

2.  And  I  saw  as  a  sea  of  glass  mingled  with  fire,^  and  those  who 
overcame  the  beast  and  his  image,^  and  the  number  of  his  name, 
standing  on  the  sea  of  glass,  having  harps  of  God,^ 

3.  And  singing  the  canticle  of  Moses  the  servant  of  God,^  and 
the  canticle  of  the  Lamb,  saying :  Great  and  wonderful  are  Thy 
works,  0  Lord  God  the  Almighty.  Just  and  true  are  Thy  ways,  0 
King  of  ages.^ 

'  For  the  space  of.     This  denotes  the  greatness  of  the  vengeance. 
2  "When  the  matter  of  which  glass  is  made  comes  out  of  the  kettle  boiling,  it 
is  as  red  as  fire."     Simon. 

*  G.  P.  "  and  over  his  mark."  These  words  are  now  omitted,  being  wanting 
in  all  the  principal  manuscripts,  and  in  the  Syriac  and  Arabic  versions. 

*  Harps  on  which  to  praise  God. 

*  It  is  so  styled  to  show  the  harmony  of  the  two  covenants. 

^  G.  P.  "saints."  The  Vulgate  reading  is  supported  by  the  Ephrem  manu- 
script, and  by  the  Syriac  version,  and  the  Arabic  published  by  Erpenius  :  it  is 
approved  by  Grotius. 


662  THE    APOCALYPSE    OF    JOHN. 

4.  Who  shall  not  fear  Thee/  0  Lord,  and  magnify  Thy  name  ? 
For  Thou  alone  art  holy  :^  for  all  nations  shall  come,  and  adore  in 
Thy  sight,  because  Thy  judgments  are  manifest. 

5.  And  after  these  things  I  looked,  and  behold  the  temple  of 
the  tabernacle  of  the  testimony  was  opened  in  heaven  : 

6.  And  the  seven  angels  having  the  seven  plagues  came  out 
from  the  temple,  clothed  with  clean  and  white  linen,  and  girt  about 
the  breasts  with  golden  girdles.  '^ 

7.  And  one  of  the  four  animals  gave  to  the  seven  angels  seven 
golden  vials,  full  of  the  anger  of  God,^  who  liveth  for  ever  and 
ever. 

8.  And  the  temple  was  filled  with  smoke  from  the  majesty  of 
God,  and  from  His  power  :  and  no  one  could  enter  into  the  temple, 
until  the  seven  plagues  of  the  seven  angels  were  consummated. 


CHAPTER  XVI. 

On  the  pouring  out  of  the  seven  vials  on  the  earth,  the  sea,  the  fountains,  the  sun,  the 
throne  of  the  beast,  the  Eitphrates,  and  the  air,  many  plagues  arise  on  the  earth. 

1.  And  I  heard  a  great  voice  out  of  the  temple,  saying  to  the 
seven  angels :  Go,  and  pour  out  the  seven"*  vials  of  the  wrath  of 
God  on  the  earth. 

2.  And  the  first  went,  and  poured  out  his  vial  on  the  earth,  and 
a  cruel  arid  bad  wound  was  made  on  the  men  who  had  the  mark 
of  the  beast,  and  on  those  who  adored  his  image. 

3.  And  the  second  angel  poured  out  his  vial  on  the  sea,  and 
there  was  blood  as  of  a  dead  man,  and  every  living  soul  died  in 
the  sea. 


'  Jer.  X.  7. 

2  The  Vulgate  interpreter  read :  o«r/6c,  piws,  •which  is  the  reading  of  many 
manuscripts.  Others  have  'iyio^,  "holy."  The  other  reading  might  be  rendered 
merciful. 

*  The  impending  calamities  are  intimated. 

*  G.  P.  omit  "seven,"  which,  however,  is  inserted  in  the  text  by  Baumgarten- 
Crusius,  on  the  authority  of  the  three  chief  manuscripts.  These  vials  denote  the 
judgments  of  God  on  the  followers  of  Antichrist,  and  on  all  the  enemies  of  Christ, 
especially  the  persecutors. 


THE    APOCALYPSE     OF    JOHN.  663 

4.  And  the  third^  poured  out  his  vial  on  the  rivers,  and  on  the 
fountains  of  waters,  and  there  was  blood. ^ 

5.  And  I  heard  the  angel  of  the  waters^  saying :  Thou  art  just, 
0  Lord,  who  art,  and  who  wast,^  the  Holy  One,*  who  hast  judged 
these  things  : 

6.  For  they  have  shed  the  blood  of  saints  and  prophets,  and 
Thou  hast  given  them  blood  to  drink :  for  they  are  worthy.^ 

7.  And  I  heard  another  from  the  altar''  saying :  Yea,  Lord 
God  Almighty,  Thy  judgments  are  true  and  just. 

8.  And  the  fourth  angel  poured  out  his  vial  on  the  sun,  and  it 
was  given  to  him  to  afflict^  men  with  heat  and  fire  :^ 

9.  And  the  men  were  scorched  with  great  heat,  and  they  blas- 
phemed the  name  of  God,  who  had  power  over  these  plagues, 
neither  did  they  penance,  to  give  Him  glory. 

10.  And  the  fifth  angel  poured  out  his  vial  on  the  throne  of  the 
beast,  and  his  kingdom  became  dark,^°  and  they  gnawed  their 
tongues  through  pain ; 

11.  And  they  blasphemed  the  God  of  heaven,  because  of  their 
pains  and  wounds,  and  they  repented  not  of  their  works. 

12.  And  the  sixth  angel  poured  out  his  vial  on  that  great  river 
Euphrates,  and  he  dried  up  its  water,  that  a  way  might  be  pre- 
pared for  the  kings'  from  the  rising  of  the  sun. 

13.  And  I  saw  from  the  mouth  of  the  dragon,  and  from  the 
mouth  of  the  beast,  and  from  the  mouth  of  the  false  prophet, 
three  unclean  spirits  as  frogs." 

14.  For  they  are  spirits  of  devils  doing  wonders,  and  they  go 


•  G.  P.  "angel."     This  is  not  in  the  Alexandrian  or  Ephrem  manuscripts. 

^  The  waters  were  changed  into  blood,  thick  and  black,  as  of  a  dead  man. 

3  Who  had  poured  out  his  cup  on  the  waters. 

^  G.  P.  "  and  shalt  be."  This  is  rejected  by  Griesbach,  and  critics  generally, 
it  being  unsupported  by  ancient  manuscripts. 

5  The  punctuation  connects  this  with  the  preceding  verbs.  God  is  essentially 
holy ;  His  holiness  is  manifested  in  His  judgments  on  sinners. 

^  Deserving  of  this  punishment. 

■^  The  more  approved  reading  is,  "I  heard  the  altar  saying."  The  altar  itself 
appeared  endowed  with  voice. 

8G.  P.  "scorch." 

9  G.  P.  "with  fire."  The  "Vulgate  presents  two  interpretations  of  the  same 
term. 

'"  The  Roman  empire  was  overspread  by  barbarians. 

"  G.  P.  "like  frogs."  The  Alexandrian  and  Vatican  manuscripts  have,  «;.  V. 
in  modum  ranarum. 


664  THE    APOCALYPSE    OF    JOHN. 

forth  to  the  kings  of  the  whole  earth,^  to  gather  them,  for  battle, 
for  the  great  day  of  the  Almighty  God. 

15.  Behold  I  come  as  a  thief.^  Blessed  is  he  who  watcheth, 
and  keepeth  his  garments,^  lest  he  walk  naked,  and  they  see  his 
shame. 

16.  And  he  shall  gather  them  together  to  the  place,  which  is 
called  in  Hebrew,  Armagedon.^ 

17.  And  the  seventh  angel  poured  out  his  vial  upon  the  air, 
and  a  great  voice  came  out  of  the  temple*  from  the  throne,  say- 
ing :  It  is  done. 

18.  And  there  were  lightnings,  and  voices,  and  thunders,^  and 
there  was  a  great  earthquake,  such  as  never  had  been  since  men 
were  on  the  earth ;  such  an  earthquake,  so  great. 

19.  And  the  great  city  was  made  into  three  parts :  and  the 
cities  of  the  Gentiles  fell;  and  Babylon  the  great  was  remem- 
bered before  God,  to  give  her  the  cup  of  the  wine  of  the  indigna- 
tion of  His  wrath. 

20.  And  every  island  fled  away,  and  the  mountains  were  not 
found.^ 

21.  And  hail  large  as  a  talent  fell  from  heaven  on  men :  and 
men  blasphemed  God,  because  of  the  plague  of  the  hail,  because 
it  was  exceeding  great. 


'  G.  P.  "  and  of  the  wliole  ■world."  These  words  are  wanting  in  several 
manuscripts. 

2  Matt.  xxiv.  43 ;  Luke  xii.  39 ;  supra  iii.  3.  This  verse,  which  presents 
Christ  as  speaking,  has  no  apparent  connexion  with  what  precedes  or  follows ; 
but  in  prophecies  the  introduction  of  such  observations  is  not  unusual. 

3  Carefully. 

*  Allusion  is  made  to  the  victory  of  Barac  over  the  Canaanites.  Judges  v.  9. 
The  Vulgate  mode  of  spelling  this  word  is  conformable  to  the  Alexandrian 
manuscript.     See  also  2  Kings  xxiii.  19. 

^  6.  P.  "of  heaven."  These  words  are  not  in  the  Alexandrian  manuscript, 
nor  in  the  Syriac,  nor  in  the  Arabic  version  published  by  Erpenius. 

®  G.  P.  present  the  same  terms  in  different  order.  Many  minor  manuscripts 
support  the  Vulgate. 

^  This  is  a  highly  figurative  description  of  the  desolation  caused  by  the  Divine 
visitation. 


THE    APOCALYPSE    OF    JOHN.  665 


CHAPTER  XVII. 

A  harlot,  that  is,  Babylon,  clothed  with  various  ornaments,  and  drunk  tvith  the  blood 
of  martyrs,  sits  on  the  beast  with  seven  heads  and  ten  horns :  all  which  things  the 
angel  here  explains. 

1.  And  one  of  the  seven  angels,  who  had  the  seven  vials,  came 
and  spake  with  me,  saying  -}  Come,  I  will  show  thee  the  condem- 
nation of  the  great  harlot,^  which  sitteth  on  many  waters,^ 

2.  With  whom  the  kings  of  the  earth  have  committed  fornica- 
tion, and  they  who  inhabit  the  earth,  have  been  made  drunk  with 
the  wine  of  her  debauchery.'* 

3.  And  he  carried  me  in  spirit  into  the  wilderness.  And  I  saw 
a  woman  sitting  on  a  scarlet-coloured  beast,^  full  of  names  of 
blasphemy,  having  seven  heads,^  and  ten  horns.'' 

4.  And  the  woman  was  clothed  round  about  with  purple,  and 
scarlet,  and  was  adorned  with  gold,  and  precious  stones,  and  pearls, 
having  a  golden  cup  in  her  hand,  full  of  abomination,  and  the 
filthiness  of  her  debauchery : 

5.  And  on  her  forehead  a  name  was  written :  Mystery  :^  Baby- 
lon the  great,  the  mother  of  fornications  and  of  the  abominations 
of  the  earth. 

6.  And  I  saw  the  woman  drunk  with  the  blood  of  the  saints, 
and  with  the  blood  of  the  martyrs  of  Jesus. ^  And  I  wondered 
with  great  wonder  when  I  had  seen  her. 

7.  And  the  angel  said  to  me :  Why  dost  thou  wonder  ?  I  will 
tell  thee  the  mystery  of  the  woman,  and  of  the  beast  which  car- 
rieth  her,  which  hath  seven  heads  and  ten  horns. 


'  G.  P.  "  unto  me."     The  pronoun  is  not  found  in  the  Alexandrian  manuscript, 
or  scarcely  in  any. 

2  The  great  idolatress — the  patroness  of  idolatry,  vrhich  in  Scripture  is  styled 
fornication. 

3  Nigh  a  deep  and  rapid  river. 

^  Shared  in  her  idolatry  and  corruption. 
^  Pagan  Rome  in  her  imperial  robes. 

^  The  seven  hills  on  which  Rome  was  built.     Babylon  also  was  built  on  seven 
hills. 

■^  Ten  kings.     See  v.  9. 

s  Secret — enigmatical  saying. 

^  Their  number  is  almost  increilible. 


666  THE    APOCALYPSE    OF    JOHN. 

8.  The  beast  which  thou  sawest,  was,  and  is  not,  and  it  is  about 
to  come  up  out  of  the  bottomless  pit,  and  it  shall  go^  to  destruc- 
tion :  and  they  who  dwell  on  the  earth  (whose  names  are  not 
written  in  the  book  of  life  from  the  creation  of  the  world)  shall 
wonder  seeing  the  beast,  which  was,  and  is  not.^ 

9.  And  this  is  the  mind  Avhich  hath  wisdom.  The  seven  heads 
are  seven  mountains,  on  which  the  woman  sitteth,^  and  are  seven 
kings. 

10.  The  five  are  fallen,"*  the  one  is,  and  the  other  is  not  yet 
come :  and  when  he  is  come,  he  must  remain  a  short  time. 

11.  And  the  beast,  which  was,  and  is  not,  the  same  also  is  the 
eighth :  and  he  is  of  the  seven,^  and  he  goeth  to  destruction. 

12.  And  the  ten  horns,  which  thou  sawest,  are  ten  kings,  who 
have  not  yet  received  kingdom,  but  they  shall  receive  power  as 
kings  one  hour^  after^  the  beast. 

13.  These  have  one  mind,^  and  they  shall  give  over  to  the 
beast  their  strength  and  power. 

14.  These  shall  fight  with  the  Lamb,  and  the  Lamb  shall  over- 
come them,  because  He  is  Lord  of  lords,^  and  King  of  kings,  and 
they  who  are  with  Him,  are  the  called,  elect,  and  faithful.^" 

15.  And  He  said  to  me :  The  waters  which  thou  sawest,  where 
the  harlot  sitteth,  are  peoples,"  and  nations,  and  tongues. 

16.  And  the  ten  horns,  which  thou  saAvest  on  the  beast :  these 
shall  hate  the  harlot,  and  shall  make  her  desolate,  and  naked, 
and  shall  eat  her  flesh,  and  shall  burn  her  with  fire.^^ 

'  Gr.  P.  have  the  infinitive  mood.     The  Alexandrian  supports  the  Vulgate. 

2  G.  P.  "and  yet  is."  This  addition,  as  Baumgarten-Crusius  observes,  is  not 
supported  by  the  authority  of  many  manuscripts. 

'^  Rome. 

^  G.  P.  "and."  The  conjunction  is  not  found  in  the  Alexandrian  manuscript, 
and  is  rejected  by  modern  critics.  It  is  not  easy  to  determine  the  facts  of  his- 
tory here  referred  to. 

*  Comes  from  them. 

^  A  short  time. 

''  G.  P.  "with." 

^  Determination — resolution  common  to  all. 

8  Christ  triumphed  over  the  power  of  the  Roman  empire :  He  will  finally 
triumph  over  all  His  adversaries. 

">  1  Tim.  vi.  15 ;  infra  xix.  16. 

"  G.  P.  "and  multitudes." 

'2  Hordes  of  barbarians  preyed  on  the  Roman  empire,  and  finally  overthrew  it. 
In  the  end  of  time  God  will  make  use  of  antichristian  powers  to  punish  the  pride 
of  Antichrist.     His  followers  shall  become  his  tormentors. 


THE    APOCALYPSE     OF    JOHN.  667 

IT.  For  God  hath  put  in  their  hearts  to  do  His  wilV  to  give 
their  kingdom  to  the  beast,  until  the  words  of  God  be  accom- 
plished. 

18.  And  the  Avoman  which  thou  sawest,  is  the  great  city,  which 
hath  a  kingdom  over  the  kings  of  the  earth. 


CHAPTER  XVIII. 

The  fall  of  Babylon,  its  Judgment,  plagues,  and  punishments  :  on  accoimt  of  which  the 
kings  and  merchants  of  the  earth,  once  her  adherents,  will  grieve  bitterly  ;  but  heaven 
with  the  apostles  and  prophets  will  exult. 

1.  And  after  these  things  I  saw  another^  angel  coming  down 
from  heaven,  having  great  power :  and  the  earth  was  enlightened 
with  his  glory.^ 

2.  And  he  cried  out  with  strength,''  saying  :  Babylon  the  great 
is^  fallen,  is  fallen :  and  is  become  the  dwelling  of  demons,  and 
the  hold  of  every  unclean  spirit,  and  the  hold  of  every  unclean 
and  hateful  bird : 

3.  Because  all  nations  have  drunk  of  the  wine  of  the  wrath  of 
her  fornication  :^  and  the  kings  of  the  earth  have  committed  forni- 
cation with  her :  and  the  merchants  of  the  earth  have  grown  rich 
with  the  strength  of  her  luxuiy.^ 

4.  And  I  heard  another  voice  from  heaven,  saying :  Go  out  of 
her,  My  people,  that  ye  may  not  be  partakers  of  her  sins,  and  may 
not  receive  of  her  plagues. 

5.  For  her  sins  have  reached  to  heaven,  and  the  Lord  hath  re- 
membered her  iniquities. 


'  G.  P.  "  and  to  agree."     These  •words  are  not  in  the  Alexandrian  manuscript. 
2  G.  omits  the  adjective,  which  P.  inserts.    The  Vulgate  reading  is  conformable 
to  the  Alexandrian  and  Vatican  manuscripts. 

*  Splendour. 

*  G.  P.  "mightily,  with  a  strong  voice."     These  last  words  are  wanting  in 
several  manuscripts. 

^  Isaiah  xxi.  9 ;  Jer.  li.  8 ;  supra,  xiv.  8.     The  destruction  of  the  Roman  em- 
pire by  the  savage  hordes  of  the  North,  may  be  represented  under  these  images. 
^  Empoisoned  wine. 
'  Furnishing  her  with  the  luxuries  of  life  at  high  prices. 


668  THE    APOCALYPSE    OF    JOHN. 

6.  Render  to  her,  as  she  also  hath  rendered  to  you ;  and  double^ 
double^  according  to  her  works :  in  the  cup  in  which  she  hath 
mingled,^  mingle  double  for  her. 

7.  As  much  as  she  hath  glorified  herself,  and  was  in  delights, 
so  much  torment  and  sorrow  give  to  her,  because  she  saith  in  her 
heart,  I  sit  queen  :^  and  I  am  no  widow :  and  sorrow  I  shall  not 
see. 

8.  Therefore  her  plagues  shall  come  in  one  day,  death  and  sor- 
row, and  famine,  and  she  shall  be  burnt  with  fire,  because  God, 
who  will  judge  her,  is  mighty. 

9.  And  the  kings  of  the  earth  who  have  committed  fornication, 
and  have  lived  luxuriously  with  her,  shall  weep  and  mourn  over 
her,  when  they  shall  see  the  smoke  of  her  burning. 

10.  Standing  afar  ofi"  through  fear  of  her  torments,  saying : 
Alas !  alas  !  that  great  city  Babylon,  that  strong  city :  for  in  one 
hour  is  thy  judgment  come.^ 

11.  And  the  merchants  of  the  earth  shall  weep,  and  mourn  over 
her,  for  no  one  will  buy  their  merchandise  any  more : 

12.  Merchandise  of  gold,  and  silver,  and  precious  stones,  and 
pearl,  and  of  fine  linen,  and  purple,  and  silk,  and  scarlet,  (and 
all  thyine*'  wood,  and  all  vessels  of  ivory,  and  all  vessels  of  precious 
stones,  and  brass,  and  iron,  and  marble, 

13.  And  cinnamon),  and  perfumes,  and  ointment,  and  frank- 
incense, and  wine,  and  oil,  and  flour,  and  wheat,  and  of  oxen,  and 
sheep,  and  horses,  and  chariots,  and  slaves,  and  the  souls  of  men.'' 

14.  And  the  fruits  of  the  desire  of  thy  souP  are  departed  from 

'  G.  P.  "  to  her."     The  pronoun  is  wanting  in  the  Alexandrian  manuscript. 

2  Give  her  double.  The  Hebrews  are  wont  to  express  the  one  idea  by  a  verb 
and  a  noun  of  like  signification. 

3  Allusion  is  made  to  the  mingling  of  wine  with  some  poisonous  ingredient. 
The  infliction  of  punishment  is  likened  to  the  preparing  of  an  intoxicating  draught 
of  double  strength. 

*  Isaiah  xlvii.  8.  This  bears  some  resemblance  to  the  boast  of  Juno.  Incedo 
regina  deorum.     Virgil. 

^  Suddenly — in  a  short  space  of  time. 

^  This  term  literally  corresponds  with  the  Greek,  and  might  be  rendered  "  sweet" 
wood.  The  Hebrew  term  which  it  represents  (3  Kings  x.  11.),  is  thought  to  be 
derived  from  the  Arabic,  and  to  signify  "  watered,"  or  "  striped"  wood. 

■^  Slaves  were  transferred :  freemen  were  sold  into  bondage.  Under  this 
variety  of  objects  of  traffic,  the  many  ways  by  which  idolatry  spread  its  influence 
are  signified. 

*  The  apples  which  thy  soul  hath  desired. 


THE    APOCALYPSE    OF    JOHN.  669 

thee,  and  all  the  fat  and  excellent  things  are  perished  from  thee, 
and  they  shall  find^  them  no  more  at  all. 

15.  The  merchants  of  these  things,  who  were  made  rich,  shall 
stand  afar  off  from  her,  for  fear  of  her  torments,  weeping,  and 
mourning, 

16.  And  saying  :  Alas  !  alas  !  that  great  city  which  was  clothed 
with  fine  linen,  and  purple,  and  scarlet,  and  adorned  with  gold, 
and  precious  stone,  and  pearls : 

17.  For  in  one  hour  so  great  riches  are  come  to  nought,  and 
every  pilot,  and  every  one  who  saileth  into  the  lake,^  and  the 
mariners,  and  they  who  lahour  on  the  sea,^  stood  afar  off, 

18.  And  seeing  the  place  of  her  burning,  they  cried  out,  saying: 
What  city"  is  like  this  great  city  ? 

19.  And  they  threw  dust  on  their  heads,  and  weeping  and 
mourning,  they  cried  out,  saying :  Alas,  alas,  that  great  city,  in 
which  all  who  had  ships  on  the  sea,  were  enriched  with  her  prices  •/ 
for  in  one  hour  she  is  made  desolate. 

20.  Rejoice  over  her,  thou  heaven,  and  ye  holy  apostles  and 
prophets,  for  God  hath  judged  your  judgment  on  her.*^ 

21.  And  a  mighty  angel  took  up  a  stone  like  a  great  mill-stone, 
and  cast  it  into  the  sea,  saying :  With  this  violence  that  great 
city  Babylon  shall  be  thrown  down,  and  she  shall  be  found  no 
more  at  all. 

22.  And  the  voice  of  harpers,  and  musicians,  and  pipers,  and 
trumpeters,  shall  be  no  longer  heard  in  thee :  and  no  craftsman  of 
any  craft  shall  be  found  in  thee  any  more  :  and  the  sound  of  the 
mill  shall  be  heard  no  more  at  all  in  thee  -J 

■  23.  And  the  light  of  a  lamp  shall  shine  no  more  at  all  in  thee : 
and  the  voice  of  the  bridegroom  and  of  the  bride  shall  not  be  heard 


'  G.  P.  "thou  shalt  find."  Lachmann,  on  the  authority  of  the  Alexandrian 
manuscript  and  Syriac  version,  adopts  the  Vulgate  reading. 

2  G.  e.T/  rav  TrxoiSiv  a  o/aiko;.  P.  all  the  company  in  the  ships.  Critics  approve 
the  reading;  ivr)  tottcv.  V.  in  lacum.  Simon  conjectures  that  it  was  originally 
locum — to  the  place. 

3  Persons  in  any  way  employed  about  the  ship. 

''  What  destruction  can  be  compared  to  its  burning  ? 

5  G.  P.  "  costliness."    Shared  her  wealth — sold  their  merchandise  to  advantage, 

^  Has  avenged  you — has  punished  her  for  wrongs  done  you. 

^  All  pleasure  and  business  shall  cease. 


670  THE    APOCALYPSE     OF    JOHN. 

in  thee  any  more :  for  thy  merchants  were  the  great  men  of  the 
earth,  for  by  thy  sorceries  all  nations  were  deceived : 

24.  And  in  her  was  found  the  blood  of  prophets  and  of  saints  ; 
and  of  all  who  were  slain  on  the  earth. 


CHAPTER  XIX. 

The  saints  glorifying  God  for  the  judgment  passed  on  the  harlot,  the  wedding  of  the 
Lamb  is  prepared,  and  the  angel  refuses  the  worship  tendered  him  by  John:  but  one 
who  is  the  ^Yord  of  God,  and  King  of  kings,  and  Lord  of  lords,  appears  sitting  on 
a  horse,  at  the  head  of  an  army,  and  fights  against  the  beast,  and  the  kings  of  the 
earth,  and  their  armies,  having  called  in  the  mean  time  the  birds  of  the  air  to  devour 
their  flesh. 

1.  ^ After  these  things  I  heard  as  it  were  the  voice  of  much 
people^  in  heaven,  saying:  Alleluia,^  salvation,"*  and  glory, ^  and 
power  is^  to^  our  God. 

2.  For  His  judgments  are  true  and  just,  who  hath  judged  con- 
cerning the  great  harlot,  which  corrupted  the  earth  by  her  de- 
bauchery, and  hath  avenged  the  blood  of  His  servants  at  her 
hands. 

3.  And  again  they  said :  Alleluia,  and  her  smoke  riseth  up  for 
ever  and  ever. 

4.  And  the  twenty-four  ancients  and  the  four  animals  fell  down, 
and  adored  God,  who  sat  on  the  throne,  saying :   Amen  :  Alleluia. 

5.  And  a  voice  came  out  from  the  throne,  saying :  Give  praise 
to  our  God,  all  His  servants ;  and  ye  who  fear  Him,^  small  and 
great. 

'  G.  P.  "  And."    This  conjunction  is  not  found  in  the  Alex.andrian  andEphrem 
manuscripts,  and  is  therefore  omitted  by  modern  critics. 
^  Lit.  "  of  a  great  crowd."     The  Vulgate  has  the  plural. 

*  Praise  ye  God. 

*  Victory,  triumph.  The  saints  glorify  God  for  His  punishment  of  the  impious 
city. 

*  G.  P.  "  and  honour."  These  words  are  now  omitted,  on  the  authority  above 
quoted. 

®  There  is  no  verb  in  the  text.  The  noun  which  follows  is  in  the  dative,  in 
G.  P.  The  chief  manuscripts  have  the  genitive,  which  implies  that  they  belong 
of  right  to  God,  as  the  Vulgate  intimates. 

■^  G.  P.  "the  Lord."  These  words  are  wanting  in  those  manuscripts,  as  also 
in  the  Syriac  and  Arabic  versions. 

^  G.  P.  "both."     This  is  omitted  by  Baumgarten-Crusius. 


THE    APOCALYPSE    OF    JOHN.  671 

6.  And  I  heard  as  it  were  the  voice  of  a  great  multitude,  and 
as  the  voice  of  many  waters,  and  as  the  voice  of  great  thunders, 
saying  :  Alleluia,  for  the  Lord  our  God  the  Almighty  hath  reigned. 

7.  Let  us  be  glad,  and  rejoice,  and  give  glory  to  Him,  for  the 
marriage  of  the  Lamb  is  come,  and  His  wife  hath  prepared  her- 
self.^ 

8.  And  it  was  granted  her  that  she  should  clothe  herself  with 
fine  linen,  splendid  and  white.  For  the  fine  linen  is  the  justifica- 
tions of  the  saints.^ 

9.  And  he  said  to  me  :  Write :  Blessed  are^  they  who  are  called 
to  the  marriage  supper  of  the  Lamb :  and  he  saith  to  me :  These 
words  of  God  are  true. 

10.  And  I  fell  down  before  his  feet  to  adore  him.  And  he  saith 
to  me :  See  that  thou  do  it  not :  for  I  am  a  fellow-servant  of  thee, 
and  of  thy  brethren  who  have  the  testimony  of  Jesus. ■*  Adore 
God.     For  the  testimony''  of  Jesus  is  the  spirit  of  prophecy.^ 

11.  And  I  saw  the  heaven  opened,  and  behold  a  white  horse, 
and  He  who  sat  upon  it  was  called  Faithful  and  True,  and  with 
justice  doth  He  judge  and  make  war. 

12.  But  His  eyes  were-  as  a  flame  of  fire,  and  on  His  head  ivere 
many  diadems,  having  a  name  written,  which  no  one  but  Himself 
knoweth. 

13.  And  He  was  clothed  with  a  robe  sprinkled  with  blood  :^  and 
His  name  is  called,  The  Word  of  God. 

14.  And  the  armies  which  are  in  heaven  followed  Him  on  white 
horses,  clothed  in  fine  linen  white  and  clean. 

15.  And  out  of  His  mouth  goeth  forth  a  sharp  two-edged^  sword, 


1  The  final  glorification  of  the  saints,  at  the  end  of  time,  is  the  consummation 
of  these  nuptials.  The  triumphs  of  the  Church  on  earth  are  a  commencement  of 
the  same. 

^  The  good  works  of  the  saints  are  for  them  as  a  white  robe. 

3  Matt.  xxii.  2;  Luke  xiv.  16.  Who  are  enlightened  with  faith  in  Him,  and 
endowed  with  supernatural  gifts. 

*  The  angel  forbade  the  evangelist  to  render  him  that  homage  which  was  usually 
rendered  to  the  messengers  of  God. 

5  The  prophetic  spirit  is  an  evidence  which  they  have  received  of  the  Divinity 
of  Jesus. 

^  Isaiah  Ixiii.  1. 

■^  This  epithet  is  wanting  in  G.  P.,  but  it  is  inserted  by  Baumgarten-Crusius 
on  the  authority  of  the  Vatican  and  other  manuscripts,  and  of  the  Syriac  version. 


672  THE    APOCALYPSE    OF    JOHN, 

that  with  it  He  may  strike  the  nations.  And  He  shall  rule  them 
with  an  iron  rod  :^  and  He  treadeth  the  wine-press  of  the  fury^  of 
the  wrath  of  God  the  Almighty  :^ 

16.  And  He  hath"*  written  on  His  garment,  and  on  His  thigh : 
King  or  kings^  and  Lokd  of  lords. 

17.  And  I  saw  an  angel  standing  in  the  sun,  and  he  cried  out 
with  a  great  voice,  saying  to  all  the  birds,  which  were  flying  in  the 
midst  of  heaven :  Come,  and  gather  together  for  the  supper  of  the 
great  God, 

18.  That  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of  com- 
manders,® and  the  flesh  of  mighty  men,  and  the  flesh  of  horses,  and 
of  those  Avho  sit  on  them,  and  the  flesh  of  all  free  men  and  slaves, 
both  of  the  little  and  the  great.'^ 

19.  And  I  saw  the  beast,  and  the  kings  of  the  earth,  and  their 
armies  gathered  together  to  make  war  with  Him  who  sat  on  the 
horse,  and  with  His  army.^ 

20.  And  the  beast  was  seized,  and  with  him  the  false  prophet, 
who  wrought  wonders  before  him,  with  Avhich  he  seduced  those 
who  received  the  mark  of  the  beast,  and  who  adored  his  image. 
These  two  were  cast  alive  into  the  lake  of  fire  burning  with  brim- 
stone :^ 

21.  And  the  rest  were  slain  with  the  sword  of  Him  who  sat  on 
the  horse,  which  cometh  forth  from  His  mouth :  and  all  the  birds 
were  filled  with  their  flesh. 


»  Ps.  ii.  9. 

2  G.  P.  "  and."  This  conjunction  is  nowrejected :  it  is  not  found  in  the  Alex- 
andrian manuscript. 

3  Divine  vengeance  is  likened  to  the  treading  on  the  grapes  in  a  wine  vat,  by 
which  the  juice  is  pressed  out. 

*  G.  P.  "  a  name." 

s  1  Tim.  vi.  15 ;  supra,  xvii.  14. 

^  Officers  placed  over  a  thousand  men. 

■^  This  shows  the  greatness  of  the  carnage.  It  is  called  the  supper  of  God, 
because  it  was  a  visitation  of  Divine  justice.  The  vengeance  which  overtook  the 
persecutors  was  a  manifestation  of  the  zeal  of  Christ  for  His  Church. 

^  The  powers  of  the  earth  have  often  combined  against  Christ  and  His  fol- 
lowers, and  the  Roman  empire  was  specially  engaged  in  most  violent  opposition, 
which  nevertheless  was  unsuccessful.  At  the  end  of  time,  the  conflict  will  be  still 
fiercer. 

^  Antichrist  and  his  chief  minister  shall  be  suddenly  snatched  out  of  life,  so 
that  they  may  be  said  to  go  down  alive  into  the  pool  of  fire. 


THE    APOCALYPSE    OF    JOHN.  673 


CHAPTER  XX. 

The  angel  casts  into  the  abyss  the  dragon,  that  is,  the  devil,  bound  for  a  thousand 
years,  during  which  the  souls  of  the  martyrs  shall  reign  with  Christ  in  the  first  resur- 
rection :  after  zvhich  Satan,  being  let  loose,  will  raise  up  the  vast  army  of  Gog  and 
Magog  against  the  beloved  city,  but  they  shall  be  consumed  by  fire  from  heaven. 
Afterwards  the  books  being  opened,  all  the  dead  shall  be  judged,  according  to  their 
works,  by  Him  who  sits  on  the  throne. 

1.  And  I  saw  an  angel  coming  down  from  heaven,  having  the 
key  of  the  bottomless  pit,  and  a  great  chain  in  his  hand : 

2.  And  he  laid  hold  on  the  dragon,  the  old  serpent,  which  is 
the  devil  and  Satan,  and  he  bound  him  for  a  thousand  years  : 

3.  And  he  cast  him  into  the  bottomless  pit,  and  shut^  it,  and 
set  a  seal  upon^  him,  that  he  may^  no  more  seduce  the  nations, 
until  a  thousand  years  be  ended :  and  after  that  he  must  be  let 
loose  a  short  time. 

4.  And  I  saw  thrones,  and  they  sat  on  them,  and  judgment 
was  given  to  them  :  and  the  souls  of  those  who  were  beheaded  for 
the  testimony  of  Jesus,  and  for  the  word  of  God,  and  who  had 
not  adored  the  beast,  nor  his  image,  nor  received  his  mark  on  their 
foreheads,  or  hands,''  and  they  lived  and  reigned  with  Christ  a 
thousand  years. ^ 

5.  The  rest  of  the  dead  did  not  live,^  until  the  thousand  years 
were  ended.     This  is  the  first  resurrection. 

6.  Blessed  and  holy  is  he  who  hath  part  in  the  first  resurrec- 
tion :  in  these  the  second  death  hath  no  power ;  but  they  shall  be 
priests  of  God,  and  of  Christ,  and  they  shall  reign  with  Him  a 
thousand  years : 

•  G.  P.  "him  up."  The  pronoun  is  wanting  in  the  Alexandrian  manuscript, 
and  versions. 

2  Put  a  seal  on  the  place  of  his  confinement.  This  may  signify  the  restraint 
placed  on  Satan  in  regard  to  idolatry,  after  the  triumph  of  Christianity  until  the 
close  of  time.     A  thousand  years  may  mean  the  entire  period. 

3  G.  P.  *'  should."     The  present  tense  is  the  reading  adopted  by  Lachmann. 

■*  The  pronoun  is  repeated  in  G.  P.,  but  is  only  once  used  in  the  Alexandrian 
manuscript ;  which  reading  is  now  adopted. 

5  The  martyrs  and  other  saints  now  reign  with  Christ  in  glory. 

8  G.  P.  "  again."  The  Alexandrian  and  Vatican  manuscripts  have  the  simple 
form  of  the  verb.  The  text  may  mean  that  the  glory  of  the  just  generally  does 
not  take  place  until  the  end  of  all  things. 

43 


674  THE    APOCALYPSE     OF    JOHN. 

7.  And  when  a  thousand  years  shall  be  ended,  Satan  shall  be 
loosed  out  of  his  prison,  and  shall  go  forth,  and  seduce  the  nations, 
which  are  in  the  four  corners  of  the  earth,  Gog  and  Magog,^  and 
shall  gather  them  together  to  battle,  the  number  of  whom  is  as 
the  sand  of  the  sea. 

8.  And  they  came  upon  the  breadth  of  the  earth,  and  they  en- 
compassed the  camp  of  the  saints  and  the  beloved  city.^ 

9.  And  fire  came  down  from  God  out  of  heaven,  and  consumed 
them :  and  the  devil,  who  seduced  them,  was  cast  into  the  lake  of 
fire,  and  brimstone,  where  both^  the  beast, 

10.  And  the  false  prophet,  shall  be  tormented  day  and  night 
for  ever  and  ever. 

11.  And  I  saw  a  great  white  throne,  and  one  sitting  on  it, 
from  whose  face  the  earth  and  heaven  fled  away,  and  no  place  was 
any  longer  found  for  them. 

12.  And  I  saw  the  dead,  the  great  and  the  small,  standing 
before  the  throne,''  and  the  books  were  opened :  and  another  book 
was  opened,  which  is*  of  life  :  and  the  dead  were  judged  by  these 
things  Avhich  were  written  in  the  books,  according  to  their  works. 

13.  And  the  sea  gave  up  the  dead  that  were  in  it,  and  death 
and  hell  gave  up  their  dead  that  were  in  them :  and  they  were 
judged  every  one  according  to  their  works. 

14.  And  hell  and  death  were  cast  into  the  lake  of  fire.  This  is 
the  second  death. 

15.  And  whosoever  was  not  found  written  in  the  book  of  life, 
was  cast  into  the  lake  of  fire. 


'  Ezech,  xxxix.  1.  The  prophet  speaks  of  Gog  as  a  prince  of  the  country  of 
Magog,  which  is  thought  to  be  Scythia.  Here  they  are  both  names  of  countries, 
probably  parts  of  the  same  land.  At  the  end  of  time  the  antichristian  delusion 
will  spread  far  and  wide. 

2  The  Church. 

'  This  conjunction  is  not  found  in  G.  P.,  but  is  added  to  the  received  text  by 
Baumgarten-Crusius,  on  the  authority  of  the  Alexandrian  and  many  other  manu- 
scripts. 

^  G.  P.  "God."  The  Alexandrian  and  Vatican  manuscripts,  and  many 
others,  have  the  Vulgate  reading,  which  is  adopted  by  the  same  critic.  The 
general  judgment  of  all  mankind  is  strikingly  represented.  The  Divine  law, 
revelation,  and  knowledge,  are  understood  by  the  books. 

^  Supply  :  the  book. 


THE    APOCALYPSE     OF    JOHN.  675 


CHAPTER  XXL 

Heaven  and  earth  being  renovated,  the  nexo  city  of  Jerusalem,  prepared  by  God  to  be  the 
bride  of  the  Lamb,  is  shown,  the  just  being  crowned  with  glory,  and  the  wicked  cast 
into  the  pool  of  fire.  The  icall,  and  gates,  and  foundations  of  the  city  are  described 
and  measured,  which  are  all  of  gold  and  transparent  glass,  precious  stones  and  pieaj-ls. 

1.  And  I  saw  a  new  heaven^  and  a  new  earth.  For  tlie  first 
heaven  and  the  first  earth  were  passed  away,  and  the  sea  is  now 
no  more. 

2.  And  I  John  saw  the  holy  city  the  new  Jerusalem  coming 
down  out  of  heaven  from  God,^  prepared  as  a  bride  adorned  for 
her  husband. 

3.  And  I  heard  a  great  voice  from  the  throne^  saying  :  Behold 
the  tabernacle  of  God  with  men,  and  He  Avill  dwell  with  them. 
And  they  shall  be  His  people,  and  God  Himself  with  them  will  be 
their  God."* 

4.  And  God  shall  wipe  away  every  tear  from  their  eyes :  and 
death  shall  be  no  more,  nor  mourning,  nor  wailing,  nor  sorrow 
shall  be  any  more,^  for  the  former  things  are  passed  away. 

5.  And  He  who  sat  on  the  throne  said :  Behold  I  make  all 
things  new.^  And  He  said  to  me:  Write,  for  these  words  are 
most  faithfuF  and  true. 

1  Isaiah  Ixv.  17;  Ixvi.  22  ;  2  Peter  iii.  13.  In  this  chapter  the  sacred  writer 
describes  the  Church  by  the  aid  of  material  images.  Her  privileges  and  excel- 
lencies are  thus  described,  not  without  reference  to  her  triumphant  state. 

2  G.  P.  invert  the  order,  but  the  Vulgate  reading  is  supported  by  the  ancient 
manuscripts,  and  adopted  by  critics.  The  Church  is  said  to  come  down  from 
God,  because  her  earthly  condition  is  had  in  view,  although  her  final  triumph  is 
not  lost  sight  of. 

^  G.  P.  "out  of  heaven."  The  Vulgate  reading  is  conformable  to  the  Alex- 
andrian manuscript,  and  Ai-menian  version,  and  is  adopted  by  Lachmann. 

*  G.  P.  "  and  God  Himself  shall  be  with  them,  and  be  their  God."  These  last 
words  are  wanting  in  several  manuscripts.  God  is  always  with  His  Church,  by 
His  light  and  guidance :  He  will  manifest  Himself  fully  to  the  saints  in  heaven. 

5  Isaiah  xxv.  8  ;  supra,  vii.  17.  Beatitude  supposes  the  absence  of  all  pain. 
In  this  life  the  Church  affords  the  remedy  for  all  the  ills  which  men  suffer.  She 
imparts  consolation  to  her  children  by  the  hopes  which  she  inspires. 

6  Isaiah  xliii.  19  ;  2  Cor.  v.  17. 

"^  The  text  is  in  the  positive  degree.  The  order  of  the  words  is  inverted  in 
G.  P.  The  Vulgate  is  supported  by  the  Alexandrian  and  Vatican  manuscripts, 
and  is  followed  by  Baumgarten-Crusius. 


676  THE    APOCALYPSE    OF    JOHN. 

6.  And  He  said  to  me :  It  is  done.  I  am  a  and  o,,  the  begin- 
ning and  the  end.  To  him  who  thirsteth  I  will  give  freely^  of  the 
fountain  of  living  water. 

7.  He  who  shall  overcome,  shall  possess  these^  things,  and  I 
will  be  his  God,  and  he  shall  be  My  son. 

8.  But  for  the  fearful,  and  unbelieving,  and  abominable,  and  for 
murderers,  and  debauchees,  and  sorcerers,  and  idolaters,  and  all 
liars,  their  portion  shall  be  in  the  lake  burning  with  fire  and  brim- 
stone :  which  is  the  second  death. 

9.  And  one  of  the  seven  angels  who  had  vials  full  of  the  seven 
last  plagues,  came  and  spake  with  me,  saying :  Come,^  and  I  will 
show  thee  the  bride,  the  wife  of  the  Lamb. 

10.  And  he  took  me  up  in  spirit  to  a  great  and  high  mountain, 
and  he  showed  me  the  holy  city  of  Jerusalem^  coming  down  out  of 
heaven  from  God, 

11.  Having  the  glory  of  God  :  and  the  light  thereof  like  to  a 
precious  stone  as  to  jasper  stone,  as  crystal. 

12.  And  it  had  a  great  and  high  wall,  having  twelve  gates  ;  and 
at  the  gates  twelve  angels,  and  names  written  thereon,  which  are 
the  names  of  the  twelve  tribes  of  the  children  of  Israel. 

13.  On  the  east,  three  gates :  and  on  the  north,  three  gates : 
and  on  the  south,  three  gates :  and  on  the  west,  three  gates. 

14.  And  the  wall  of  the  city  had  twelve  foundations,  and  in  them 
twelve^  names  of  the  twelve  apostles  of  the  Lamb. 

15.  And  he  who  spake  with  me  had  a  golden  reed  for  a  mea- 
sure,^ that  he  might  measure  the  city,  and  the  gates  thereof  and 
wall. 

16.  And  the  city  lieth  four-square,  and  its  length  is  as  great 


1  Without  charge. 

2  G.  P.  *'  all."  The  reading  of  the  Vulgate  is  followed  by  the  same  critic  on 
the  same  authority. 

^  G.  Trpo;  fAi.  P.  "  hither."  The  same  manuscripts  determine  the  omission  of 
these  words. 

"•  G.  P.  "  that  great  city,  the  holy  Jerusalem."  The  epithet  "great"  is  want- 
ing in  the  above  manuscripts,  and  in  the  Syriac  and  Arabic  versions. 

^  G.  P.  omit  the  number,  which,  however,  is  inserted  by  critics  on  the  authority 
of  the  Alexandrian  and  other  manuscripts.  The  apostles  are  the  founders  under 
Christ  of  the  Church  on  earth  :  their  glory  in  the  Church  triumphant  will  corre- 
spond with  their  office  and  merits. 

®  G.  omit  "  measure,"  which  is  supported  by  the  same  authority. 


THE    APOCALYPSE    OF    JOHN.  677 

even^  as  its  breadth :  and  he  measured  the .  city  with  the  golden 
reed  twelve  thousand  furlongs  :  and  its  length,  and  height,  and 
breadth  are  equal. 

17.  And  he  measured  its  wall  a  hundred  and  forty-four  cubits, 
the  measure  of  a  man,  which  is  of  an  angel.^ 

18.  And  the  building  of  its  wall  was  of  jasper-stone :  but  the 
city  itself  was  pure  gold  like  transparent  glass. 

19.  And  the  foundations  of  the  wall  of  the  city  ivere  adorned 
with  every  precious  stone.  The  first  foundation,  jasper :  the 
second,  sapphire  :  the  third,  a  chalcedony :  the  fourth,  an  emerald : 

20.  The  fifth,  sardonyx :  the  sixth,  sardius :  the  seventh,  chry- 
solite :  the  eighth,  beryl :  the  ninth,  a  topaz :  the  tenth,  a  chryso- 
prasus  :  the  eleventh,  a  jacinth  :  the  twelfth,  an  amethyst. 

21.  And  the  twelve  gates  are  twelve  pearls,  severally:  and 
each  gate  was  of  a  single  pearl:  and  the  square  of  the  city  was 
pure  gold,  as  it  were  transparent  glass. 

22.  And  I  saw  no  temple  in  it :  for  the  Lord  God  Almighty  is 
its  temple,  and  the  Lamb. 

23.  And  the  city  hath  no  need  of  sun  or  moon,  to  shine  in  it  :^ 
for  the  glory  of  God  hath  enlightened  it,  and  the  Lamb  is  its 
lamp. 

24.  And  the  nations'*  shall  walk  in  its  light,  and  the  kings  of 
the  earth  shall  bring  their  glory  and  honour  into  it. 

25.  And  its  gates  shall  not  be  shut^  by  day  :  for  night  shall  not 
be  there. 

26.  And  they  shall  bring  the  glory  and  honour  of  the  nations 
into  it. 

27.  Nothing  defiled,  or  working  abomination  and  falsehood  shall 
enter  into  it,^  but  they  who  are  written  in  the  book  of  life  of  the 
Lamb. 


'  G.  omits  ■xaX,  ■which  is  inserted  by  modern  critics  on  the  authority  of  manu- 
scripts. 

2  The  angel  used  a  common  measure. 

3  Isaiah  Ix.  19. 

■i  G.  P.  "  of  them  which  are  saved."     This  is  rejected  by  the  same  as  an  inter- 
polation. 

s  Isaiah  Ix.  11. 

^  All  the  workers  of  iniquity  shall  be  excluded  from  heaven. 


678  THE    APOCALYPSE    OF    JOHN. 


CHAPTER  XXII. 

The  tree  of  life  watered  by  a  river  of  living  tvater,  gives  its  fruit  each  month  ;  there  is 
no  curse,  or  night  in  the  city.  The  angel,  who  showed  to  John  that  these  things 
should  speedily  take  place,  is  unwilling  to  be  worshipped  by  him.  He  says  that  the 
just  shall  enter  into  the  city,  and  that  the  wicked  shall  be  cast  forth:  he  also  adjures 
him  not  to  add  to  this  prophecy,  or  take  aivay  from  it. 

1.  And  he  showed  me  a^  river  of  water  of  life,  clear  as  crystal, 
proceeding  from  the  throne  of  God,  and  of  the  Lamb. 

2.  In  the  midst  of  its  street,  and  at  each  side  of  the  river,  was 
a  tree  of  life,  bringing  forth  twelve  fruits,^  yielding  its  fruit  every 
month,  and  the  leaves  of  the  tree  were  for  the  healing  of  nations.^ 

3.  And  there  shall  be  no  curse  any  more  f  but  the  throne  of 
God,  and  of  the  Lamb  shall  be  in  it,  and  His  servants  shall  serve 
Him. 

4.  And  they  shall  see  His  face,  and  His  name  shall  he  on  their 
foreheads. 

5.  And  night  shall  be  no  more  :*  and  they  shall  not  need*^  the 
light^  of  a  lamjj,  nor  the  light  of  the  sun,  because  the  Lord  God 
shall  enlighten  them,^  and  they  shall  reign  for  ever  and  ever. 

6.  And  he  said  to  me :  These  words  are  most  faithful  and  true. 
And  the  Lord  God  of  the  spirits^  of  the  prophets  hath  sent  His 
angel  to  show  to  His  servants  the  things  which  must  take  place 
quickly. 


'  G.  P.  "pure."  This  epithet  is  not  found  in  the  Alexandrian  or  Vatican 
manuscripts,  or  in  the  Syriac  or  Arabic  versions,  published  by  Erpenius.  It  is 
omitted  by  critics. 

^  Twelve  times.     The  meaning  is  apparent  from  what  follows. 

^  The  medicinal  qualities  of  the  leaves  are  distinctly  expressed. 

*  No  accursed  men  shall  be  in  the  heavenly  city.  They  have  no  share  in  the 
privileges  of  the  Church  on  earth,  although  some  externally  belong  to  her.  She 
repudiates  their  false  principles  and  their  vices. 

^  Isaiah  Ix.  20.  G.  P.  "there."  The  Alexandrian  and  many  minor  manuscripts 
have  the  Vulgate  reading,  which  is  adopted  by  critics. 

^  G.  P.  have  the  present  tense.  The  Alexandrian  manuscript  and  Syriac  ver- 
sion have  the  future. 

■^  This  word  is  omitted  by  G.  P.,  but  it  is  found  in  the  Alexandrian  manuscript. 

"  G.  P.  have  the  present  tense.    The  future  is  in  the  Alexandrian  manuscript. 

8  G.  P.  "  of  the  holy  prophets."  The  Vulgate  reading  is  supported  by  the 
Alexandrian  and  Vatican  manuscripts,  and  by  the  ancient  versions  and  inter- 
preters. 


THE    APOCALYPSE    OF    JOHN.  679 

7.  And  behold  I  come  quickly.  Blessed  is  he  who  keepeth  the 
words  of  the  prophecy  of  this  book. 

8.  And  I  John,  who  have  heard  and  seen^  these  things.  And 
after  I  had  heard  and  seen,  I  fell  down  to  adore  before  the  feet  of 
the  angel,  who  showed  these  things  to  me : 

9.  And  he  said  to  me :  See  thou  do  it  not :  for  I  am  a  fellow- 
servant  of  thee,  and  of  thy  brethren  the  prophets,  and  of  those 
who  keep  the  words  of  the  prophecy^  of  this  book  :  adore  God. 

10.  And  he  saith  to  me :  Seal  not  the  words  of  the  prophecy  of 
this  book,  for  the  time  is  at  hand. 

11.  Let  him  who  hurteth,  hurt  still :  and  let  him  who  is  filthy, 
be  still  filthy  :^  and  let  him  who  is  just,  be  justified''  still :  and  let 
him  who  is  holy,  be  still  sanctified. 

12.  Behold  I  come  quickly,  and  My  reward  is  with  Me,  to  render 
to  every  man  according  to  his  works. 

13.  I  am  A  and  n,*  the  first  and  the  last,  the  beginning  and  the 
end.^ 

14.  Blessed  are  they  who  wash  their  robes^  in  the  blood  of  the 
Lamb^  that  they  may  have  a  right  to  the  tree  of  life,  and  may  enter 
by  the  gates  into  the  city. 

15.  ^Outside  are  dogs,  and  sorcerers,  and  debauchees,  and  mur- 
derers, and  idolaters,  and  every  one  who  loveth  and  doeth  false- 
hood. 

16.  I  Jesus  have  sent  My  angel,  to  testify  to  you  these  things 
in  the  churches.  I  am  the  root,  and  the  ofispring^°  of  David,  the 
bright  and  morning  star. 

'  G.  P.  invert  the  order ;  but  the  Vulgate,  which  is  conformable  to  the  Alex- 
andrian version,  is  adopted  by  Baumgarten-Crusius. 

2  G.  P.  omit  "  of  the  prophecy." 

'  This  signifies  the  Divine  forbearance.  Sinners  are  allowed  to  go  on  in  their 
sinful  career,  until  the  time  assigned  by  Divine  justice  for  their  punishment 
arrive. 

■•  Do  what  is  just. 

5  Isaiah  xli.  4;  xliv.  6;  xlviii.  12  ;  supra,  i.  8,  17  ;  xxi.  6. 

®  G.  P.  invert  the  order.  The  Alexandrian  manuscript  accords  with  tha  Vul- 
gate, and  is  now  generally  followed. 

"^  G.  P.  "that  do  His  commandments."  The  Vulgate  reading  is  conformable 
to  the  Alexandrian  version.     Lachmann  adopts  it. 

^  These  words  are  not  in  the  text. 

9  G.  Si.  P.  "For."  This  particle  is  rejected  by  critics,  it  being  wanting  in 
the  Alexandrian  manuscript. 

•°  The  two  terms  are  equivalent.  He  calls  Himself  the  root  of  David  in  the 
sense  that  David  was  the  root  from  which  he  sprung. 


680  THE    APOCALYPSE    OF    JOHN. 

17.  And  the  Spirit  and  the  bride  say:  Come.  And  let  him 
who  heareth,  say :  Come.  And  let  him  who  thirsteth,  come  :  and 
let  him  who  will,  take  the  water  of  life  freely. 

18.  For  I  testify  to  every  one  who  heareth  the  words  of  the 
prophecy  of  this  book :  If  any  man  shall  add  to  these  things,  God 
shall  add  to  him  the  plagues  written  in  this  book. 

19.  And  if  any  man  shall  take  away  from  the  words  of  the  book 
of  this  prophecy,  God  shall  take  away  his  part  out  of  the  book  of 
life,  and  out  of  the  holy  city,  and  from  those  things  which  are 
written  in  this  book. 

20.  He  who  giveth  testimony  of  these  things  saith  :  Yea  I  come 
quickly :  Amen.^     Come  Lord  Jesus. 

21.  The  grace  of  our  Lord  Jesus  Christ  he  with  you  all. 
Amen. 


•  G.  v*t.    P.  "even  so."     No  corresponding  -word  is  found  in  the  Alexandrian 
and  Vatican  manuscripts,  or  in  the  Syriac  version. 


THE    END. 


BS195.5  .K363 

The  Acts  of  the  Apostles  the  Epistles  of 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00049  6259 


